T09n0278_大方廣佛華嚴經
大正藏第 09 冊 No. 0278 大方廣佛華嚴經
No. 278 [No. 279]
大方廣佛華嚴經卷第一
東晉天竺三藏佛馱跋陀羅譯
世間凈眼品第一之一
如是我聞：
一時，佛在摩竭提國寂滅道場始成正覺。其地金剛具足嚴凈，眾寶雜華以為莊飾，上妙寶輪圓滿清凈，無量妙色種種莊嚴，猶如大海寶幢幡蓋光明照耀；妙香華鬘，周匝圍繞，七寶羅網彌覆其上，雨無盡寶顯現自在，諸雜寶樹華葉光茂，佛神力故；令此場地廣博嚴凈，光明普照，一切奇特妙寶積聚。無量善根莊嚴道場，其菩提樹高顯殊特，清凈琉璃以為其干，妙寶枝條莊嚴清凈，寶葉垂布猶如重云。雜色寶華間錯其間，如意摩尼以為其果，樹光普照十方世界，種種現化施作佛事，不可盡極，普現大乘菩薩道教，佛神力故；常出一切眾妙之音，讚揚如來無量功德，不可思議；師子之座，猶如大海，眾妙寶華而為嚴飾，流光如雲，周遍普照無數菩薩大海之藏，大音遠震，不可思議。
如來光明逾摩尼尊，彌覆其上，種種變化施作佛事，一切悉睹無所掛礙；於一念頃，一切現化充滿法界。如來妙藏無不遍至無量眾寶莊嚴寶臺，如來處此寶師子座，於一切法成最正覺。了三世法平等智身
【現代漢語翻譯】 現代漢語譯本： 如是我聞： 一時，佛陀在摩竭提國（Magadha）的寂滅道場，剛剛成就正等正覺。那裡的地面由金剛構成，具足莊嚴清凈，用各種珍寶和鮮花裝飾，上面有上等的寶輪，圓滿清凈，呈現出無量的美妙色彩，種種莊嚴，猶如大海中的寶幢和幡蓋，光明照耀；美妙的香花花環，周匝圍繞，七寶羅網覆蓋其上，降下無盡的珍寶，顯現自在，各種珍寶樹木，花葉光彩茂盛，這是佛陀神力的緣故；使得這塊場地廣闊莊嚴清凈，光明普照，一切奇特的珍寶都聚集在這裡。無量的善根莊嚴著道場，那菩提樹高大而特別，樹幹由清凈的琉璃構成，美妙的寶枝莊嚴清凈，寶葉垂布，猶如重重雲彩。各種顏色的寶花交錯其間，如意摩尼（Cintamani，一種能實現願望的寶珠）作為果實，樹的光芒普照十方世界，種種顯現變化，施作佛事，不可窮盡，普遍展現大乘菩薩的教義，這是佛陀神力的緣故；常常發出一切美妙的聲音，讚揚如來無量的功德，不可思議；師子座（Simhasana，佛陀的寶座），猶如大海，用各種美妙的寶花裝飾，流光如雲，周遍普照無數菩薩的聚集，大音遠震，不可思議。 如來的光明勝過摩尼寶珠，覆蓋其上，種種變化施作佛事，一切都看得清楚，沒有任何障礙；在一念之間，一切顯現變化充滿法界。如來的美妙寶藏無處不至，無量珍寶莊嚴的寶臺，如來就坐在這寶師子座上，對於一切法成就最正等正覺。了知三世法（過去、現在、未來）的平等智慧之身。
【English Translation】 English version: Thus have I heard: At one time, the Buddha was in the Bodhimanda (place of enlightenment) of Magadha, having just attained Anuttara-samyak-sambodhi (supreme perfect enlightenment). The ground there was made of Vajra (diamond), complete with solemn purity, adorned with various treasures and flowers. Above it was a supreme precious wheel, perfectly pure, displaying immeasurable beautiful colors, and various adornments, like a jeweled banner and canopy in the ocean, shining brightly. Wonderful fragrant flower garlands surrounded it, with a net of seven treasures covering it. Endless treasures rained down, manifesting freely. Various jeweled trees, with their flowers and leaves shining brightly, were due to the Buddha's divine power. This made the place vast, solemn, and pure, with light shining everywhere. All kinds of unique treasures were gathered there. Immeasurable roots of goodness adorned the Bodhimanda. The Bodhi tree was tall and extraordinary, its trunk made of pure lapis lazuli, its wonderful jeweled branches solemn and pure, its jeweled leaves hanging down like layers of clouds. Various colored jeweled flowers were interspersed among them, with Cintamani (wish-fulfilling jewel) as its fruit. The tree's light shone throughout the ten directions, manifesting various transformations, performing Buddha's work, inexhaustible, universally displaying the teachings of the Mahayana Bodhisattva path, due to the Buddha's divine power. It constantly emitted all kinds of wonderful sounds, praising the immeasurable merits of the Tathagata (Buddha), which are inconceivable. The Lion Throne (Simhasana), like an ocean, was adorned with various wonderful jeweled flowers, with flowing light like clouds, shining everywhere upon the gathering of countless Bodhisattvas. The great sound resonated far and wide, inconceivable. The Tathagata's light surpassed the Mani jewel, covering it, with various transformations performing Buddha's work, all of which could be seen clearly without any hindrance. In a single moment, all manifestations filled the Dharma realm. The Tathagata's wonderful treasury reached everywhere, with countless treasures adorning the jeweled platform. The Tathagata sat on this jeweled Lion Throne, attaining supreme perfect enlightenment regarding all dharmas. He understood the body of equal wisdom of the three periods of time (past, present, and future).
，普入一切世間之身，妙音遍至一切世界，不可窮盡，猶如虛空，平等法相智慧行處；猶如虛空，等心隨順一切眾生。其身遍坐一切道場，悉知一切眾生所行，智慧日光照除眾冥，悉能顯現諸佛國土。普放三世智海光明照凈境界，無量光明充滿十方，不壞法雲遍覆一切。以力無畏顯現無量自在力光，開方便門教化眾生，悉能普現一切眾會。猶如虛空，而無來去。了達一切無有自性，隨順諸法平等之相。一切光明普現三世諸佛所行諸佛世界，猶如大海，不可思議，音聲語言悉能隨順。
與十佛世界微塵數等大菩薩俱，其名曰：普賢菩薩、普德智光菩薩、普明師子菩薩、普勝寶光菩薩、普德海幢菩薩、普慧光照菩薩、普寶華幢菩薩、普勝軟音菩薩、普凈德焰菩薩、普相光明菩薩、大光海月菩薩、云音海藏菩薩、德寶勝月菩薩、凈慧光焰自在王菩薩、超趣華光菩薩、無量智云日光菩薩、大力精進金剛菩薩、香焰光幢菩薩、月德妙音菩薩、光明尊德菩薩，與如是等諸菩薩俱，皆是盧舍那佛宿世善友；一切成就功德大海，諸波羅蜜周滿普照，慧眼清凈，等觀三世，于諸三昧具足明凈；辯才大海深廣無盡，普現諸佛功德光耀；善知一切眾生心行，如應調伏，以金剛智普照境界；同一法性，覺慧廣大，甚深智境，靡不明達，住
【現代漢語翻譯】 現代漢語譯本 普遍進入一切世間的身軀，美妙的聲音遍及所有世界，不可窮盡，如同虛空一般，是平等法相智慧所執行之處；如同虛空，以平等的心順應一切眾生。他的身軀遍佈所有道場，完全知曉一切眾生的行為，智慧的光芒照亮並驅散所有黑暗，能夠完全顯現諸佛的國土。普遍釋放三世智慧之海的光明，照亮清凈的境界，無量的光明充滿十方，不壞的法雲覆蓋一切。以力量和無畏展現無量的自在力量之光，開啟方便之門教化眾生，能夠普遍顯現一切集會。如同虛空，而無來去。明瞭一切事物都沒有自性，順應諸法平等的相狀。一切光明普遍顯現三世諸佛所行之處和諸佛世界，如同大海，不可思議，聲音語言都能夠隨順。 與十個佛世界微塵數一樣多的大菩薩在一起，他們的名字是：普賢菩薩（Samantabhadra Bodhisattva）、普德智光菩薩（Samantabhadra-jnanaprabha Bodhisattva）、普明師子菩薩（Samantaprabha-simha Bodhisattva）、普勝寶光菩薩（Samantavijaya-ratnaprabha Bodhisattva）、普德海幢菩薩（Samantabhadra-samudradhvaja Bodhisattva）、普慧光照菩薩（Samantajnana-prabha Bodhisattva）、普寶華幢菩薩（Samantaratna-puspadhvaja Bodhisattva）、普勝軟音菩薩（Samantavijaya-mrdusvara Bodhisattva）、普凈德焰菩薩（Samantavisuddha-gunajvala Bodhisattva）、普相光明菩薩（Samantalaksana-prabha Bodhisattva）、大光海月菩薩（Mahaprabha-samudracandra Bodhisattva）、云音海藏菩薩（Meghasvara-samudragarbha Bodhisattva）、德寶勝月菩薩（Gunaratna-vijayacandra Bodhisattva）、凈慧光焰自在王菩薩（Visuddha-jnana-prabhajvalita-isvararaja Bodhisattva）、超趣華光菩薩（Atikramana-puspaprabha Bodhisattva）、無量智云日光菩薩（Anantajnana-meghaditya Bodhisattva）、大力精進金剛菩薩（Mahabala-virya-vajra Bodhisattva）、香焰光幢菩薩（Sugandha-jvaladhvaja Bodhisattva）、月德妙音菩薩（Candraguna-madhurasvara Bodhisattva）、光明尊德菩薩（Prabhakara-gunottara Bodhisattva），與這些菩薩在一起，他們都是盧舍那佛（Vairocana Buddha）前世的善友；一切都成就了功德的大海，諸波羅蜜（paramita）圓滿普照，慧眼清凈，平等觀察三世，在各種三昧（samadhi）中具足明凈；辯才如大海般深廣無盡，普遍顯現諸佛的功德光耀；善於瞭解一切眾生的心行，如其所應地調伏他們，以金剛智慧普遍照亮境界；同一法性，覺悟的智慧廣大，甚深的智慧境界，沒有不明白通達的，安住于
【English Translation】 English version His body universally enters all realms of the world, his wondrous voice pervades all worlds, inexhaustible, like space, the place where the wisdom of equal Dharma-nature operates; like space, with an equal mind he accords with all sentient beings. His body sits in all Bodhimandas, fully knowing the actions of all sentient beings, the light of wisdom illuminates and dispels all darkness, able to fully manifest the Buddha lands. He universally releases the light of the ocean of wisdom of the three times, illuminating pure realms, immeasurable light fills the ten directions, indestructible Dharma clouds cover all. With power and fearlessness, he manifests immeasurable light of self-mastery, opens the gate of expedient means to teach sentient beings, able to universally manifest all assemblies. Like space, he neither comes nor goes. He understands that all things have no self-nature, according with the equal nature of all Dharmas. All light universally manifests the practices and Buddha worlds of the Buddhas of the three times, like a vast ocean, inconceivable, his voice and language are able to accord with all. Together with great Bodhisattvas as numerous as the dust particles of ten Buddha worlds, their names are: Samantabhadra Bodhisattva, Samantabhadra-jnanaprabha Bodhisattva, Samantaprabha-simha Bodhisattva, Samantavijaya-ratnaprabha Bodhisattva, Samantabhadra-samudradhvaja Bodhisattva, Samantajnana-prabha Bodhisattva, Samantaratna-puspadhvaja Bodhisattva, Samantavijaya-mrdusvara Bodhisattva, Samantavisuddha-gunajvala Bodhisattva, Samantalaksana-prabha Bodhisattva, Mahaprabha-samudracandra Bodhisattva, Meghasvara-samudragarbha Bodhisattva, Gunaratna-vijayacandra Bodhisattva, Visuddha-jnana-prabhajvalita-isvararaja Bodhisattva, Atikramana-puspaprabha Bodhisattva, Anantajnana-meghaditya Bodhisattva, Mahabala-virya-vajra Bodhisattva, Sugandha-jvaladhvaja Bodhisattva, Candraguna-madhurasvara Bodhisattva, Prabhakara-gunottara Bodhisattva, together with these Bodhisattvas, all of whom are the good friends of Vairocana Buddha from past lives; all have accomplished the ocean of merit, the paramitas are fully illuminated, their wisdom eyes are pure, equally observing the three times, fully clear in all samadhis; their eloquence is as vast and deep as the ocean, universally manifesting the glorious merits of the Buddhas; they are skilled in understanding the minds and actions of all sentient beings, subduing them as appropriate, with diamond wisdom universally illuminating realms; of the same Dharma-nature, their awakened wisdom is vast, their profound wisdom realm is clear and understood, abiding in
於一地，普攝一切諸地功德，無上智愿皆已成滿，具足如來深廣密教，悉得一切佛所共法，皆同如來行地、德力，一切三昧海門皆得自在，于眾生海如應示現，隨其所行，善能建立。善入一切諸法之海，迴轉總持如來一切功德法海，充滿其身；遍游一切佛世界海，出生一切凈土愿海，悉得諸佛達未來際方便智慧；一切如來坐道場者，普能往詣禮事供養，悉得一切普賢愿海，于諸眾生智身滿足。
復有佛世界微塵數金剛力士，其名曰：堅固光耀力士、日光耀力士、須彌華力士、凈云音力士、阿修羅主力士、勝光明力士、樹音聲力士、師子王力士、淳厚光藏力士、珠髻華光力士，與如是等諸力士俱，已於阿僧祇劫發大誓願，侍衛諸佛。佛願行處皆已具足，無量功德皆已清凈，悉行深廣三昧境界，無量神力，佛所游處無不遍至，皆悉能行不可思議解脫境界，處一切眾，其身殊特無能映蔽，隨諸眾生所應度者，能現其身如應化之。
復有佛世界微塵數諸道場神，其名曰：凈莊嚴神、寶積光明神、吼音聲神、雨眾華神、莊嚴寶光神、善超香神、金色云神、樂華樹神、莊嚴光神，與如是等道場神俱，皆于先佛造立願行。
復與佛世界微塵數諸龍神俱，其名曰：摩尼光龍、雜莊嚴龍、喜寶光龍、凈身光龍、香莊嚴
【現代漢語翻譯】 現代漢語譯本：在同一個地方，普遍攝取一切諸地的功德，無上的智慧和願望都已圓滿成就，具足如來深廣秘密的教法，完全獲得一切佛所共有的法，都和如來所行的境界、德行、力量相同，一切三昧的法門都能自在運用，在眾生的大海中，根據他們的情況示現，隨著他們所修行的，善於建立。善於進入一切諸法的海洋，迴轉總持如來一切功德法海，充滿自身；普遍遊歷一切佛的世界海，出生一切凈土的愿海，完全獲得諸佛通達未來際的方便智慧；一切如來在道場成道時，都能普遍前往禮拜供養，完全獲得一切普賢菩薩的愿海，在一切眾生的智慧之身中得到滿足。 又有佛世界微塵數那麼多的金剛力士，他們的名字是：堅固光耀力士、日光耀力士、須彌華力士、凈云音力士、阿修羅主力士、勝光明力士、樹音聲力士、獅子王力士、淳厚光藏力士、珠髻華光力士，和這些力士們在一起，他們已經在無數劫前發下大誓願，侍奉護衛諸佛。佛的願行之處他們都已具備，無量的功德都已清凈，都修行深廣的三昧境界，擁有無量的神通力量，佛所遊歷之處沒有不到的，都能修行不可思議的解脫境界，處在一切大眾之中，他們的身形殊勝特別，沒有誰能遮蔽他們的光芒，隨著眾生所應被度化的，能現出相應的身形來教化他們。 又有佛世界微塵數那麼多的道場神，他們的名字是：凈莊嚴神、寶積光明神、吼音聲神、雨眾華神、莊嚴寶光神、善超香神、金色云神、樂華樹神、莊嚴光神，和這些道場神在一起，他們都在先前的佛那裡建立願行。 又和佛世界微塵數那麼多的龍神在一起，他們的名字是：摩尼光龍、雜莊嚴龍、喜寶光龍、凈身光龍、香莊嚴龍
【English Translation】 English version: In one place, universally encompassing the merits of all lands, the supreme wisdom and vows are all fulfilled, possessing the profound and secret teachings of the Tathagata, completely attaining all the shared dharmas of all Buddhas, all being the same as the Tathagata's practice, virtues, and powers, all the samadhi gates are freely used, in the ocean of sentient beings, manifesting according to their circumstances, following their practices, skillfully establishing. Skillfully entering the ocean of all dharmas, turning and upholding the Tathagata's ocean of all meritorious dharmas, filling their bodies; universally traveling through all Buddha world oceans, giving rise to the ocean of pure land vows, completely attaining the Buddhas' expedient wisdom that reaches the future; when all Tathagatas attain enlightenment in the Bodhimanda, they can universally go to pay homage and make offerings, completely attaining all the Samantabhadra's vow ocean, being fulfilled in the wisdom bodies of all sentient beings. There are also as many Vajra warriors as there are dust particles in a Buddha world, their names are: Firm Radiance Warrior, Sun Radiance Warrior, Sumeru Flower Warrior, Pure Cloud Sound Warrior, Asura Chief Warrior, Victorious Light Warrior, Tree Sound Warrior, Lion King Warrior, Pure Light Treasury Warrior, Jeweled Crown Flower Light Warrior, together with these warriors, they have already made great vows in countless kalpas, serving and protecting all Buddhas. They have all fulfilled the places of the Buddha's vows and practices, their immeasurable merits are all purified, they all practice the profound and vast samadhi realms, possessing immeasurable divine powers, there is no place the Buddha travels that they do not reach, they can all practice the inconceivable realm of liberation, being among all the masses, their forms are outstanding and special, no one can obscure their light, according to the sentient beings who should be liberated, they can manifest corresponding forms to teach them. There are also as many Bodhimanda gods as there are dust particles in a Buddha world, their names are: Pure Adornment God, Treasure Accumulation Light God, Roaring Sound God, Raining Flowers God, Adornment Treasure Light God, Good Transcendence Fragrance God, Golden Cloud God, Joyful Flower Tree God, Adornment Light God, together with these Bodhimanda gods, they have all established vows and practices with the previous Buddhas. Also together with as many dragon gods as there are dust particles in a Buddha world, their names are: Mani Light Dragon, Mixed Adornment Dragon, Joyful Treasure Light Dragon, Pure Body Light Dragon, Fragrant Adornment Dragon
龍、寶目光龍，如是一切，皆於過去不可思議阿僧祇劫，常為如來莊嚴法堂。
復與佛世界微塵數諸地神俱，其名曰：凈華光神、善思光明神、雜華莊嚴神、散寶焰神、隨時樂觀神、金眼勝神、毛孔散香神、應時和音神，如是一切，皆同德本，於過去佛所普修願行。
復與不可思議諸樹神俱，其名曰：雜華云神、雜種光神、凈勝光神、垂莊嚴神、莊嚴光神、樂和音神、普勝等神、華果味神，如是一切，皆悉成就大喜普照。
復與無邊藥草神俱，其名曰：光焰神、栴檀香神、凈光神，普稱神、普力神、普凈神、普光神、愛香神、勝現神，如是一切，皆悉成就大悲普照。
復與無量諸穀神俱，其名曰：勝味神、華凈神、善力神、勢味神、根果神、凈華神、樂凈神、凈光神，如是一切，大喜成就。
復與無量諸河神俱，其名曰：普流神、勝洄澓神、洪流聲神、養水性神、凈海光神、普愛神、妙幢神、勝水神、海具光神，如是一切，常能精勤利益眾生。
復與不可思議諸海神俱，其名曰：寶勝光明神、金剛慧神、普涌浪神、雜華龍勝神、寶華光明神、須彌莊嚴神、海音聲神，如是一切，以佛無量功德之海而自充滿。
復與無量阿僧祇諸火神俱，其名曰：熾然光藏神、熾然光輪神、
【現代漢語翻譯】 現代漢語譯本 龍、寶目光龍（指具有寶貴目光的龍），像這樣的一切，都在過去不可思議的阿僧祇劫（極長的時間單位）中，常常為如來（佛的稱號）莊嚴法堂（佛說法的地方）。 又與佛世界微塵數（形容極多）的諸地神（掌管土地的神）在一起，他們的名字是：凈華光神（擁有清凈光芒的神）、善思光明神（擁有善思光明的神）、雜華莊嚴神（用各種花裝飾的神）、散寶焰神（散發寶焰的神）、隨時樂觀神（隨時保持樂觀的神）、金眼勝神（擁有金色眼睛且殊勝的神）、毛孔散香神（從毛孔散發香氣的神）、應時和音神（能發出應時和諧聲音的神），像這樣的一切，都具有相同的德行根本，在過去的佛那裡普遍修習願行。 又與不可思議的諸樹神（掌管樹木的神）在一起，他們的名字是：雜華云神（擁有各種花朵雲彩的神）、雜種光神（擁有各種光芒的神）、凈勝光神（擁有清凈殊勝光芒的神）、垂莊嚴神（垂掛裝飾的神）、莊嚴光神（擁有莊嚴光芒的神）、樂和音神（發出快樂和諧聲音的神）、普勝等神（普遍殊勝的神）、華果味神（掌管花果味道的神），像這樣的一切，都成就了大喜普照（普遍照耀的喜悅）。 又與無邊的藥草神（掌管藥草的神）在一起，他們的名字是：光焰神（擁有光焰的神）、栴檀香神（擁有栴檀香氣的神）、凈光神（擁有清凈光芒的神）、普稱神（普遍稱讚的神）、普力神（擁有普遍力量的神）、普凈神（普遍清凈的神）、普光神（普遍光芒的神）、愛香神（喜愛香氣的神）、勝現神（殊勝顯現的神），像這樣的一切，都成就了大悲普照（普遍照耀的慈悲）。 又與無量的諸穀神（掌管穀物的神）在一起，他們的名字是：勝味神（擁有殊勝味道的神）、華凈神（擁有清凈花朵的神）、善力神（擁有善良力量的神）、勢味神（擁有勢力味道的神）、根果神（掌管根和果實的神）、凈華神（擁有清凈花朵的神）、樂凈神（擁有快樂清凈的神）、凈光神（擁有清凈光芒的神），像這樣的一切，都成就了大喜。 又與無量的諸河神（掌管河流的神）在一起，他們的名字是：普流神（普遍流動的神）、勝洄澓神（擁有殊勝迴旋水流的神）、洪流聲神（發出洪流聲音的神）、養水性神（滋養水性的神）、凈海光神（擁有清凈海光的神）、普愛神（普遍慈愛的神）、妙幢神（擁有美妙旗幟的神）、勝水神（擁有殊勝水的神）、海具光神（擁有海洋光芒的神），像這樣的一切，常常能夠精勤地利益眾生。 又與不可思議的諸海神（掌管海洋的神）在一起，他們的名字是：寶勝光明神（擁有寶勝光明的神）、金剛慧神（擁有金剛智慧的神）、普涌浪神（普遍涌起波浪的神）、雜華龍勝神（擁有各種花朵和龍的殊勝的神）、寶華光明神（擁有寶花光明的神）、須彌莊嚴神（用須彌山裝飾的神）、海音聲神（發出海洋聲音的神），像這樣的一切，都以佛無量的功德之海而自我充滿。 又與無量阿僧祇（極多）的諸火神（掌管火焰的神）在一起，他們的名字是：熾然光藏神（擁有熾熱光芒寶藏的神）、熾然光輪神（擁有熾熱光芒輪的神）
【English Translation】 English version Dragons, Treasure-Eye Dragons (referring to dragons with precious eyes), all such beings, in the past inconceivable asamkhya kalpas (extremely long periods of time), have always adorned the Dharma halls (places where the Buddha teaches) for the Tathagata (an epithet of the Buddha). Also, together with earth deities (gods who govern the land) as numerous as the dust particles in a Buddha-world, their names are: Pure Flower Light Deity, Good Thought Bright Deity, Various Adornment Deity, Scattered Treasure Flame Deity, Always Joyful Deity, Golden Eye Victorious Deity, Pore-Scattering Fragrance Deity, Timely Harmonious Sound Deity, all such beings, possessing the same virtuous roots, have universally cultivated vows and practices under past Buddhas. Also, together with inconceivable tree deities (gods who govern trees), their names are: Various Flower Cloud Deity, Various Seed Light Deity, Pure Victorious Light Deity, Hanging Adornment Deity, Adornment Light Deity, Joyful Harmonious Sound Deity, Universal Victory Deity, Flower Fruit Taste Deity, all such beings, have all accomplished great joy and universal illumination. Also, together with boundless medicinal herb deities (gods who govern medicinal herbs), their names are: Flame Light Deity, Sandalwood Fragrance Deity, Pure Light Deity, Universal Praise Deity, Universal Power Deity, Universal Purity Deity, Universal Light Deity, Loving Fragrance Deity, Victorious Manifestation Deity, all such beings, have all accomplished great compassion and universal illumination. Also, together with immeasurable grain deities (gods who govern grains), their names are: Victorious Taste Deity, Flower Purity Deity, Good Power Deity, Potent Taste Deity, Root Fruit Deity, Pure Flower Deity, Joyful Purity Deity, Pure Light Deity, all such beings, have accomplished great joy. Also, together with immeasurable river deities (gods who govern rivers), their names are: Universal Flow Deity, Victorious Eddy Deity, Torrent Sound Deity, Water Nurturing Deity, Pure Sea Light Deity, Universal Love Deity, Wondrous Banner Deity, Victorious Water Deity, Sea-Possessing Light Deity, all such beings, are always able to diligently benefit sentient beings. Also, together with inconceivable sea deities (gods who govern seas), their names are: Treasure Victorious Light Deity, Vajra Wisdom Deity, Universal Surging Wave Deity, Various Flower Dragon Victorious Deity, Treasure Flower Light Deity, Sumeru Adornment Deity, Sea Sound Deity, all such beings, are filled with the immeasurable ocean of the Buddha's merits. Also, together with immeasurable asamkhya (extremely numerous) fire deities (gods who govern fire), their names are: Blazing Light Treasury Deity, Blazing Light Wheel Deity,
廣明耀神、無盡神、雜寶勝神、照除諸冥神、焰云光明神，如是一切，悉為眾生照除闇冥。
復與無量諸風神俱，其名曰：無礙照明虛空神、遍超勝神、散須彌神、焰凈味神、凈除味神、發行大音神、樹峰華林神、持世界神，如是一切，皆能和合眾生，令不分散。
復與無邊虛空神俱，其名曰：普光凈勝神、無邊深廣神、起風神、離一切障神、廣超神、無對光焰神、無礙力勝神、最上妙音神、示現十方神，如是一切，心皆無垢，堅固凈妙。
復與無量主方神俱，其名曰：善住神、充滿神、無量現光神、光莊嚴神、普轉漸行神、不惑轉神、凈游虛空神、普行世間神、行甚深神，如是一切，皆能善照一切眾生。
復與無量主夜神俱，其名曰：妙光神、凈光神、善觀眾生神、靜時堅固神、方便勝具神、生一切樹果神、無盡眷屬神、主知樂凈遊戲神、和諍神、凈福具神，如是一切，于助道法深重愛樂。
復與無量主晝神俱，其名曰：現宮殿神、善解安立戰場神、樂莊嚴普勝神、喜華香神、普集勝藥神、樂見王神、凈目高顯普勝神、大悲艷光神、光明善照神、普勝垂華神，如是一切，皆悉信樂正法莊嚴。
復與無量阿修羅神俱，其名曰：羅睺羅王、毗摩質多羅王、睒婆利王、明月王、金剛
【現代漢語翻譯】 現代漢語譯本：
與廣明耀神（擁有廣大光明，照耀的神）、無盡神（擁有無盡力量的神）、雜寶勝神（擁有各種珍寶，殊勝的神）、照除諸冥神（照亮並消除所有黑暗的神）、焰云光明神（擁有火焰般雲彩光明的神）等一切神祇在一起，他們都為眾生照亮並消除黑暗。
又與無量諸風神在一起，他們的名字是：無礙照明虛空神（無障礙地照亮虛空的神）、遍超勝神（普遍超越一切的神）、散須彌神（能夠散佈須彌山的神）、焰凈味神（擁有火焰般清凈味道的神）、凈除味神（能夠凈化味道的神）、發行大音神（發出巨大聲音的神）、樹峰華林神（掌管樹木山峰花林的神）、持世界神（能夠支撐世界的神）等一切神祇，他們都能使眾生和諧相處，不至於分散。
又與無邊虛空神在一起，他們的名字是：普光凈勝神（擁有普遍光明，清凈殊勝的神）、無邊深廣神（擁有無邊深廣的神）、起風神（能夠興起風的神）、離一切障神（能夠遠離一切障礙的神）、廣超神（能夠廣泛超越的神）、無對光焰神（擁有無與倫比的光焰的神）、無礙力勝神（擁有無障礙力量，殊勝的神）、最上妙音神（擁有最上美妙聲音的神）、示現十方神（能夠向十方世界顯現的神）等一切神祇，他們的心都無垢，堅固清凈美妙。
又與無量主方神在一起，他們的名字是：善住神（安住于善的神）、充滿神（充滿一切的神）、無量現光神（顯現無量光明的神）、光莊嚴神（以光明莊嚴的神）、普轉漸行神（普遍運轉，逐漸前進的神）、不惑轉神（不迷惑地運轉的神）、凈游虛空神（清凈地遊歷虛空的神）、普行世間神（普遍行走於世間的神）、行甚深神（行走于甚深境界的神）等一切神祇，他們都能很好地照耀一切眾生。
又與無量主夜神在一起，他們的名字是：妙光神（擁有美妙光明的神）、凈光神（擁有清凈光明的神）、善觀眾生神（善於觀察眾生的神）、靜時堅固神（在靜止時堅固的神）、方便勝具神（擁有方便殊勝工具的神）、生一切樹果神（能夠生長一切樹木果實的神）、無盡眷屬神（擁有無盡眷屬的神）、主知樂凈遊戲神（掌管快樂清凈遊戲的神）、和諍神（能夠調和爭端的神）、凈福具神（擁有清凈福德的神）等一切神祇，他們對於幫助修道的法門，都深深地愛樂。
又與無量主晝神在一起，他們的名字是：現宮殿神（顯現宮殿的神）、善解安立戰場神（善於理解並安立戰場的神）、樂莊嚴普勝神（喜歡莊嚴，普遍殊勝的神）、喜華香神（喜歡花香的神）、普集勝藥神（普遍聚集殊勝藥物的神）、樂見王神（喜歡見到國王的神）、凈目高顯普勝神（擁有清凈眼睛，高顯普遍殊勝的神）、大悲艷光神（擁有大悲心，艷麗光明的神）、光明善照神（擁有光明，善於照耀的神）、普勝垂華神（普遍殊勝，垂下花朵的神）等一切神祇，他們都信樂正法莊嚴。
又與無量阿修羅神在一起，他們的名字是：羅睺羅王（Rāhula，阿修羅王名）、毗摩質多羅王（Vemacitrin，阿修羅王名）、睒婆利王（Śambara，阿修羅王名）、明月王（Candra，阿修羅王名）、金剛 English version:
Together with the gods of vast and bright illumination, the gods of endless power, the gods of various treasures and victory, the gods who illuminate and dispel all darkness, and the gods of flaming cloud light, all these gods illuminate and dispel the darkness for all sentient beings.
Also together with countless wind gods, whose names are: the gods of unobstructed illumination of space, the gods of universal transcendence, the gods who scatter Mount Sumeru, the gods of pure flame flavor, the gods who purify flavor, the gods who emit great sounds, the gods of tree peaks and flower forests, and the gods who uphold the world. All these gods can harmonize sentient beings, preventing them from being scattered.
Also together with boundless space gods, whose names are: the gods of universal light and pure victory, the gods of boundless depth and breadth, the gods who raise the wind, the gods who are free from all obstacles, the gods of vast transcendence, the gods of unparalleled light and flame, the gods of unobstructed power and victory, the gods of supreme and wonderful sound, and the gods who manifest in the ten directions. All these gods have hearts that are immaculate, firm, pure, and wonderful.
Also together with countless directional gods, whose names are: the gods of good dwelling, the gods of fullness, the gods of immeasurable light manifestation, the gods of light adornment, the gods of universal turning and gradual progress, the gods of non-deluded turning, the gods who purely travel in space, the gods who universally travel in the world, and the gods who travel in the profound. All these gods can well illuminate all sentient beings.
Also together with countless night gods, whose names are: the gods of wonderful light, the gods of pure light, the gods who observe sentient beings well, the gods who are firm in stillness, the gods of expedient and victorious tools, the gods who produce all tree fruits, the gods of endless retinue, the gods who govern joyful and pure games, the gods who reconcile disputes, and the gods of pure blessings. All these gods deeply love and delight in the Dharma that aids the path.
Also together with countless day gods, whose names are: the gods who manifest palaces, the gods who understand and establish battlefields well, the gods who delight in adornment and universal victory, the gods who delight in flowers and fragrances, the gods who universally gather victorious medicines, the gods who delight in seeing kings, the gods of pure eyes, high manifestation, and universal victory, the gods of great compassion and radiant light, the gods of bright and good illumination, and the gods of universal victory and hanging flowers. All these gods believe in and delight in the adornment of the true Dharma.
Also together with countless Asura gods, whose names are: King Rāhula (阿修羅王名), King Vemacitrin (阿修羅王名), King Śambara (阿修羅王名), King Candra (阿修羅王名), and Vajra
【English Translation】 Together with the gods of vast and bright illumination, the gods of endless power, the gods of various treasures and victory, the gods who illuminate and dispel all darkness, and the gods of flaming cloud light, all these gods illuminate and dispel the darkness for all sentient beings. Also together with countless wind gods, whose names are: the gods of unobstructed illumination of space, the gods of universal transcendence, the gods who scatter Mount Sumeru, the gods of pure flame flavor, the gods who purify flavor, the gods who emit great sounds, the gods of tree peaks and flower forests, and the gods who uphold the world. All these gods can harmonize sentient beings, preventing them from being scattered. Also together with boundless space gods, whose names are: the gods of universal light and pure victory, the gods of boundless depth and breadth, the gods who raise the wind, the gods who are free from all obstacles, the gods of vast transcendence, the gods of unparalleled light and flame, the gods of unobstructed power and victory, the gods of supreme and wonderful sound, and the gods who manifest in the ten directions. All these gods have hearts that are immaculate, firm, pure, and wonderful. Also together with countless directional gods, whose names are: the gods of good dwelling, the gods of fullness, the gods of immeasurable light manifestation, the gods of light adornment, the gods of universal turning and gradual progress, the gods of non-deluded turning, the gods who purely travel in space, the gods who universally travel in the world, and the gods who travel in the profound. All these gods can well illuminate all sentient beings. Also together with countless night gods, whose names are: the gods of wonderful light, the gods of pure light, the gods who observe sentient beings well, the gods who are firm in stillness, the gods of expedient and victorious tools, the gods who produce all tree fruits, the gods of endless retinue, the gods who govern joyful and pure games, the gods who reconcile disputes, and the gods of pure blessings. All these gods deeply love and delight in the Dharma that aids the path. Also together with countless day gods, whose names are: the gods who manifest palaces, the gods who understand and establish battlefields well, the gods who delight in adornment and universal victory, the gods who delight in flowers and fragrances, the gods who universally gather victorious medicines, the gods who delight in seeing kings, the gods of pure eyes, high manifestation, and universal victory, the gods of great compassion and radiant light, the gods of bright and good illumination, and the gods of universal victory and hanging flowers. All these gods believe in and delight in the adornment of the true Dharma. Also together with countless Asura gods, whose names are: King Rāhula (Rāhula, an Asura king), King Vemacitrin (Vemacitrin, an Asura king), King Śambara (Śambara, an Asura king), King Candra (Candra, an Asura king), and Vajra
堅錦王、大智慧力王、勝集天女王，如是一切，悉能降伏憍慢放逸。
復與無量伽留羅王俱，其名曰：大勇猛力王、無畏寶髻王、勇猛凈眼王、不退莊嚴王、持大海光王、持法堅固王、勝根光明王、充滿普現王、普游諸方王、普眼等觀王，如是一切，成就方便，廣潤眾生。
復與無量緊那羅王俱，其名曰：善慧王、善幢王、雜華行王、離愛慢音王、寶樹光明王、善愛現王、莊嚴光王、善華幢王、勝地王、勝慧王，如是一切，普于眾生精勤勸發，能使樂法。
復與無量摩睺羅伽王俱，其名曰：善慧王、凈端嚴音王、眾妙慧聚王、燈幢王、猛光王、師子香薰王、雜瓔珞音王、堅固樂明王，如是一切，普為眾生除諸疑網。
復與無量鳩槃荼王俱，其名曰：毗樓勒王、善修幢王、足平鮮白王、能除恐怖王、凈須彌林王、無量凈眼王、無量目門王，如是一切，皆悉修習無礙法門。
復與無量鬼神王俱，其名曰：毗沙門王、大音聲王、凈地王、大主王、焰眼王、堅固眼王、莊嚴勝軍王、大富凈身王、須彌力王，如是一切，普能勤護一切眾生。
復與無量月身天子俱，其名曰：月天子、曜華天子、勝流莊嚴天子、樂諸世樂天子、眼光天子、凈光天子、普游凈光天子、星宿王天子、凈覺天子、端
【現代漢語翻譯】 現代漢語譯本：還有堅錦王（Vajraketu-raja）、大智慧力王（Mahamati-bala-raja）、勝集天女王（Uttamasamgraha-devi-raja），像這樣的一切，都能降伏驕慢和放逸。 又與無量伽留羅王（Garuda-raja）在一起，他們的名字是：大勇猛力王（Mahavira-bala-raja）、無畏寶髻王（Abhaya-ratnakuta-raja）、勇猛凈眼王（Vira-visuddha-netra-raja）、不退莊嚴王（Aparavarti-vyuha-raja）、持大海光王（Mahasamudra-prabha-raja）、持法堅固王（Dharma-dhrdha-raja）、勝根光明王（Uttama-mula-prabha-raja）、充滿普現王（Purna-sarvatra-darsana-raja）、普游諸方王（Sarvatra-gati-raja）、普眼等觀王（Samanta-netra-samaloka-raja），像這樣的一切，成就方便，廣泛利益眾生。 又與無量緊那羅王（Kinnara-raja）在一起，他們的名字是：善慧王（Subuddhi-raja）、善幢王（Suchattra-raja）、雜華行王（Misra-puspa-gati-raja）、離愛慢音王（Vigata-raga-mana-svara-raja）、寶樹光明王（Ratna-vrksa-prabha-raja）、善愛現王（Supriti-darsana-raja）、莊嚴光王（Vyuha-prabha-raja）、善華幢王（Su-puspa-dhvaja-raja）、勝地王（Uttama-bhumi-raja）、勝慧王（Uttama-buddhi-raja），像這樣的一切，普遍對眾生精勤勸導，能使他們樂於佛法。 又與無量摩睺羅伽王（Mahoraga-raja）在一起，他們的名字是：善慧王（Subuddhi-raja）、凈端嚴音王（Visuddha-subha-svara-raja）、眾妙慧聚王（Nana-buddhi-samgraha-raja）、燈幢王（Dipa-dhvaja-raja）、猛光王（Tivra-prabha-raja）、師子香薰王（Simha-gandha-vasita-raja）、雜瓔珞音王（Misra-keyura-svara-raja）、堅固樂明王（Dhrdha-rati-prabha-raja），像這樣的一切，普遍為眾生消除各種疑惑。 又與無量鳩槃荼王（Kumbhanda-raja）在一起，他們的名字是：毗樓勒王（Virudhaka-raja）、善修幢王（Susama-dhvaja-raja）、足平鮮白王（Sama-pada-sita-raja）、能除恐怖王（Bhaya-vinasaka-raja）、凈須彌林王（Visuddha-sumeru-vana-raja）、無量凈眼王（Apramana-visuddha-netra-raja）、無量目門王（Apramana-netra-dvara-raja），像這樣的一切，都修習無礙的法門。 又與無量鬼神王在一起，他們的名字是：毗沙門王（Vaisravana-raja）、大音聲王（Mahasvara-raja）、凈地王（Visuddha-bhumi-raja）、大主王（Mahadhipati-raja）、焰眼王（Jvalita-netra-raja）、堅固眼王（Dhrdha-netra-raja）、莊嚴勝軍王（Vyuha-vijaya-sena-raja）、大富凈身王（Mahadhana-visuddha-kaya-raja）、須彌力王（Sumeru-bala-raja），像這樣的一切，普遍能勤奮守護一切眾生。 又與無量月身天子在一起，他們的名字是：月天子（Candra-devaputra）、曜華天子（Tara-puspa-devaputra）、勝流莊嚴天子（Uttama-srota-vyuha-devaputra）、樂諸世樂天子（Loka-rati-devaputra）、眼光天子（Netra-prabha-devaputra）、凈光天子（Visuddha-prabha-devaputra）、普游凈光天子（Sarvatra-gati-visuddha-prabha-devaputra）、星宿王天子（Naksatra-raja-devaputra）、凈覺天子（Visuddha-bodhi-devaputra）、端嚴天子（Subha-devaputra）
【English Translation】 English version: Also with Vajraketu-raja (King of Diamond Banner), Mahamati-bala-raja (King of Great Wisdom Power), Uttamasamgraha-devi-raja (Queen of Supreme Collection), all such as these, are able to subdue arrogance and negligence. Again, together with immeasurable Garuda-rajas (Garuda Kings), their names are: Mahavira-bala-raja (King of Great Courageous Power), Abhaya-ratnakuta-raja (King of Fearless Jewel Crest), Vira-visuddha-netra-raja (King of Courageous Pure Eyes), Aparavarti-vyuha-raja (King of Non-retrogressing Adornment), Mahasamudra-prabha-raja (King of Great Ocean Light), Dharma-dhrdha-raja (King of Firm Dharma Holding), Uttama-mula-prabha-raja (King of Supreme Root Light), Purna-sarvatra-darsana-raja (King of Full Universal Manifestation), Sarvatra-gati-raja (King of Universal Movement), Samanta-netra-samaloka-raja (King of Universal Eye Equal Observation), all such as these, accomplish skillful means, and widely benefit sentient beings. Again, together with immeasurable Kinnara-rajas (Kinnara Kings), their names are: Subuddhi-raja (King of Good Wisdom), Suchattra-raja (King of Good Banner), Misra-puspa-gati-raja (King of Mixed Flower Movement), Vigata-raga-mana-svara-raja (King of Sound Free from Attachment and Pride), Ratna-vrksa-prabha-raja (King of Jewel Tree Light), Supriti-darsana-raja (King of Good Joyful Appearance), Vyuha-prabha-raja (King of Adornment Light), Su-puspa-dhvaja-raja (King of Good Flower Banner), Uttama-bhumi-raja (King of Supreme Ground), Uttama-buddhi-raja (King of Supreme Wisdom), all such as these, universally and diligently encourage sentient beings, and are able to make them delight in the Dharma. Again, together with immeasurable Mahoraga-rajas (Mahoraga Kings), their names are: Subuddhi-raja (King of Good Wisdom), Visuddha-subha-svara-raja (King of Pure and Auspicious Sound), Nana-buddhi-samgraha-raja (King of Collection of Various Wisdoms), Dipa-dhvaja-raja (King of Lamp Banner), Tivra-prabha-raja (King of Intense Light), Simha-gandha-vasita-raja (King of Lion Fragrance Perfumed), Misra-keyura-svara-raja (King of Mixed Armlet Sound), Dhrdha-rati-prabha-raja (King of Firm Joyful Light), all such as these, universally remove all doubts for sentient beings. Again, together with immeasurable Kumbhanda-rajas (Kumbhanda Kings), their names are: Virudhaka-raja (King Virudhaka), Susama-dhvaja-raja (King of Well-arranged Banner), Sama-pada-sita-raja (King of Even Feet and White), Bhaya-vinasaka-raja (King of Fear Destroyer), Visuddha-sumeru-vana-raja (King of Pure Sumeru Forest), Apramana-visuddha-netra-raja (King of Immeasurable Pure Eyes), Apramana-netra-dvara-raja (King of Immeasurable Eye Gates), all such as these, all cultivate unobstructed Dharma doors. Again, together with immeasurable Yaksha-rajas (Yaksha Kings), their names are: Vaisravana-raja (King Vaisravana), Mahasvara-raja (King of Great Sound), Visuddha-bhumi-raja (King of Pure Ground), Mahadhipati-raja (King of Great Lord), Jvalita-netra-raja (King of Flaming Eyes), Dhrdha-netra-raja (King of Firm Eyes), Vyuha-vijaya-sena-raja (King of Adorned Victorious Army), Mahadhana-visuddha-kaya-raja (King of Great Wealth and Pure Body), Sumeru-bala-raja (King of Sumeru Power), all such as these, are universally able to diligently protect all sentient beings. Again, together with immeasurable Chandra-devaputras (Moon Deva Sons), their names are: Candra-devaputra (Moon Deva Son), Tara-puspa-devaputra (Star Flower Deva Son), Uttama-srota-vyuha-devaputra (Supreme Stream Adornment Deva Son), Loka-rati-devaputra (Worldly Joy Deva Son), Netra-prabha-devaputra (Eye Light Deva Son), Visuddha-prabha-devaputra (Pure Light Deva Son), Sarvatra-gati-visuddha-prabha-devaputra (Universal Movement Pure Light Deva Son), Naksatra-raja-devaputra (Star King Deva Son), Visuddha-bodhi-devaputra (Pure Enlightenment Deva Son), Subha-devaputra (Auspicious Deva Son)
嚴善光天子，如是一切，勤以智慧普發眾生無上寶心。
復與無量日天子俱，其名曰：日天子、眼焰光天子、須彌光勝天子、凈寶眼天子、勇猛不退天子、妙華鬘光天子、寶覺天子、明眼天子、勝地童天子、普勝光天子，如是一切，皆悉成就清凈善根，常欲饒益一切眾生。
復與無量三十三天王俱，其名曰：釋提桓因天王、普稱滿天王、髻目天王、寶光稱天王、樂喜天王、樂念天王、勝音天王、凈華天王，如是一切，皆悉具足清凈善業，能令眾生生凈妙處。
復與無量夜摩天王俱，其名曰：善時天王、無盡智天王、妙善化天王、樂樂焰天王、須彌光天王、不思議慧天王、臍輪天王、不思議天王、月姿顏天王、普莊嚴天王，如是一切，皆悉勤修出生歡喜，信樂知足。
復與無量兜率天王俱，其名曰：善喜天王、海樂天王、勝德天王、百光明天王、善眼天王、寶山月天王、超勇月天王、金剛善曜天王、樂超天王，如是一切，皆悉成就念佛三昧。
復與不可思議化樂天王俱，其名曰：善化天王、凈光天王、最上云音天王、妙色莊嚴天王、樂智慧天王、華光月天王、照方天王，如是一切，皆悉成就寂靜法門，調伏眾生。
復與無量他化自在天王俱，其名曰：自在轉天王、善眼天王、雜寶
【現代漢語翻譯】 現代漢語譯本：嚴善光天子（Yanshangguang Tianzi），像他們這樣的一切天子，都勤奮地運用智慧，普遍地啓發眾生無上的珍寶之心。 又與無量日天子一起，他們的名字是：日天子（Ri Tianzi）、眼焰光天子（Yanyanguang Tianzi）、須彌光勝天子（Xumiguangsheng Tianzi）、凈寶眼天子（Jingbaoyan Tianzi）、勇猛不退天子（Yongmengbutui Tianzi）、妙華鬘光天子（Miaohuaman'guang Tianzi）、寶覺天子（Baojue Tianzi）、明眼天子（Mingyan Tianzi）、勝地童天子（Shengditong Tianzi）、普勝光天子（Pusheng'guang Tianzi），像他們這樣的一切天子，都成就了清凈的善根，常常想要饒益一切眾生。 又與無量三十三天王一起，他們的名字是：釋提桓因天王（Shiti Huan'yin Tianwang，即帝釋天）、普稱滿天王（Puchengman Tianwang）、髻目天王（Jimu Tianwang）、寶光稱天王（Baoguangcheng Tianwang）、樂喜天王（Lexi Tianwang）、樂念天王（Lenian Tianwang）、勝音天王（Shengyin Tianwang）、凈華天王（Jinghua Tianwang），像他們這樣的一切天王，都具足清凈的善業，能夠使眾生生於清凈美好的地方。 又與無量夜摩天王一起，他們的名字是：善時天王（Shanshi Tianwang）、無盡智天王（Wujinzhi Tianwang）、妙善化天王（Miaoshanhua Tianwang）、樂樂焰天王（Leleyan Tianwang）、須彌光天王（Xumiguang Tianwang）、不思議慧天王（Busiyi Hui Tianwang）、臍輪天王（Qilun Tianwang）、不思議天王（Busiyi Tianwang）、月姿顏天王（Yueziyan Tianwang）、普莊嚴天王（Puzhuangyan Tianwang），像他們這樣的一切天王，都勤奮地修行，生出歡喜，信樂知足。 又與無量兜率天王一起，他們的名字是：善喜天王（Shanxi Tianwang）、海樂天王（Haile Tianwang）、勝德天王（Shengde Tianwang）、百光明天王（Baiguangming Tianwang）、善眼天王（Shanyan Tianwang）、寶山月天王（Baoshanyue Tianwang）、超勇月天王（Chaoyongyue Tianwang）、金剛善曜天王（Jingangshanyao Tianwang）、樂超天王（Lechao Tianwang），像他們這樣的一切天王，都成就了唸佛三昧。 又與不可思議化樂天王一起，他們的名字是：善化天王（Shanhua Tianwang）、凈光天王（Jingguang Tianwang）、最上云音天王（Zuishangyunyin Tianwang）、妙色莊嚴天王（Miaosezhuangyan Tianwang）、樂智慧天王（Lezhihui Tianwang）、華光月天王（Huaguangyue Tianwang）、照方天王（Zhaofang Tianwang），像他們這樣的一切天王，都成就了寂靜的法門，調伏眾生。 又與無量他化自在天王一起，他們的名字是：自在轉天王（Zizaizhuan Tianwang）、善眼天王（Shanyan Tianwang）、雜寶
【English Translation】 English version: The Tianzi (Heavenly Being) Yanshangguang, like all of them, diligently use wisdom to universally awaken the supreme precious mind in all sentient beings. Also with immeasurable Sun Tianzi, whose names are: Sun Tianzi (Ri Tianzi), Eye Flame Light Tianzi (Yanyanguang Tianzi), Sumeru Light Victory Tianzi (Xumiguangsheng Tianzi), Pure Treasure Eye Tianzi (Jingbaoyan Tianzi), Courageous Non-retreating Tianzi (Yongmengbutui Tianzi), Wonderful Garland Light Tianzi (Miaohuaman'guang Tianzi), Treasure Awareness Tianzi (Baojue Tianzi), Bright Eye Tianzi (Mingyan Tianzi), Victorious Land Child Tianzi (Shengditong Tianzi), Universal Victory Light Tianzi (Pusheng'guang Tianzi), all of them have achieved pure good roots, and constantly desire to benefit all sentient beings. Also with immeasurable Thirty-Three Heaven Kings, whose names are: Shakra Devanam Indra (Shiti Huan'yin Tianwang, the king of the gods), Universal Praise Full Heaven King (Puchengman Tianwang), Topknot Eye Heaven King (Jimu Tianwang), Treasure Light Praise Heaven King (Baoguangcheng Tianwang), Joyful Heaven King (Lexi Tianwang), Joyful Thought Heaven King (Lenian Tianwang), Victorious Sound Heaven King (Shengyin Tianwang), Pure Flower Heaven King (Jinghua Tianwang), all of them are fully endowed with pure good karma, and can cause sentient beings to be born in pure and wonderful places. Also with immeasurable Yama Heaven Kings, whose names are: Good Time Heaven King (Shanshi Tianwang), Endless Wisdom Heaven King (Wujinzhi Tianwang), Wonderful Good Transformation Heaven King (Miaoshanhua Tianwang), Joyful Flame Heaven King (Leleyan Tianwang), Sumeru Light Heaven King (Xumiguang Tianwang), Inconceivable Wisdom Heaven King (Busiyi Hui Tianwang), Navel Wheel Heaven King (Qilun Tianwang), Inconceivable Heaven King (Busiyi Tianwang), Moon Appearance Heaven King (Yueziyan Tianwang), Universal Adornment Heaven King (Puzhuangyan Tianwang), all of them diligently cultivate, giving rise to joy, faith, and contentment. Also with immeasurable Tushita Heaven Kings, whose names are: Good Joy Heaven King (Shanxi Tianwang), Ocean Joy Heaven King (Haile Tianwang), Victorious Virtue Heaven King (Shengde Tianwang), Hundred Light Bright Heaven King (Baiguangming Tianwang), Good Eye Heaven King (Shanyan Tianwang), Treasure Mountain Moon Heaven King (Baoshanyue Tianwang), Surpassing Courage Moon Heaven King (Chaoyongyue Tianwang), Vajra Good Radiance Heaven King (Jingangshanyao Tianwang), Joy Surpassing Heaven King (Lechao Tianwang), all of them have achieved the Samadhi of Buddha Recitation. Also with inconceivable Paranirmitavasavartin Heaven Kings, whose names are: Self-Mastery Transforming Heaven King (Zizaizhuan Tianwang), Good Eye Heaven King (Shanyan Tianwang), Mixed Treasure
冠天王、精進慧天王、眾華音天王、樂光明天王、寂靜處天王、雜色輪天王、智慧妙光天王、大力光天王，如是一切，普皆勤修自在正法。
復與不可思議大梵天俱，其名曰：尸棄大梵、智光大梵、善光大梵、普音大梵、隨世音大梵、寂靜方便妙光大梵、凈眼光大梵、柔軟音大梵，如是一切，悉具大慈，度脫眾生，照除熱惱清涼柔軟。
復與無量光音天子俱，其名曰：樂光天子、凈光天子、大音天子、樂凈音天子、善思音天子、解脫音天子、深妙音天子、無垢光天子、最高凈光天子，如是一切，安住喜光寂靜法門。
復與阿僧祇遍凈天俱，其名曰：凈智王天、現勝天、寂勝天、須彌時天、念凈眼天、無上愛光天、世慧音天、智慧熾然天、樂法化心天、化高天，如是一切，常令眾生安住廣樂。
復與無量果實天子俱，其名曰：法華光天、凈堅固天、慧光天、智慧王天、普門慧眼天、不轉愛天、無垢靜光天、凈曜天，如是一切，皆悉善住寂靜意門。
復與摩醯首羅天等無量凈居天俱，其名曰：善光天、大主天、大稱光天、功德凈眼天、大智慧光天、不動光音天、善施眼天、樂大乘天、普音聲天、樂稱光天，如是一切，已修無相平等法界，悉在如來大眾海數。
於一切眾生悉行平等，
【現代漢語翻譯】 現代漢語譯本：與冠天王（頭戴寶冠的天神）、精進慧天王（精進修習智慧的天神）、眾華音天王（發出各種美妙聲音的天神）、樂光明天王（散發快樂光芒的天神）、寂靜處天王（居住在寂靜處的天神）、雜色輪天王（擁有各種顏色光輪的天神）、智慧妙光天王（擁有智慧和美妙光芒的天神）、大力光天王（擁有強大力量和光芒的天神）等一切天神一起，他們都勤奮修習自在正法。 又與不可思議的大梵天（色界天的最高天）一起，他們的名字是：尸棄大梵（擁有火焰的大梵天）、智光大梵（擁有智慧光芒的大梵天）、善光大梵（擁有善良光芒的大梵天）、普音大梵（發出普遍聲音的大梵天）、隨世音大梵（聲音隨順世間的大梵天）、寂靜方便妙光大梵（擁有寂靜方便和美妙光芒的大梵天）、凈眼光大梵（擁有清凈眼光的大梵天）、柔軟音大梵（發出柔軟聲音的大梵天）等一切大梵天，他們都具有大慈悲心，救度眾生，消除眾生的熱惱，帶來清涼和柔軟。 又與無量光音天子（色界天的一種天神）一起，他們的名字是：樂光天子（擁有快樂光芒的天子）、凈光天子（擁有清凈光芒的天子）、大音天子（發出巨大聲音的天子）、樂凈音天子（發出快樂清凈聲音的天子）、善思音天子（善於思考的天子）、解脫音天子（發出解脫聲音的天子）、深妙音天子（發出深奧美妙聲音的天子）、無垢光天子（擁有無垢光芒的天子）、最高凈光天子（擁有最高清凈光芒的天子）等一切天子，他們都安住在喜悅光明寂靜的法門中。 又與阿僧祇（無數）遍凈天（色界天的一種天神）一起，他們的名字是：凈智王天（擁有清凈智慧的王者天神）、現勝天（顯現殊勝的天神）、寂勝天（寂靜殊勝的天神）、須彌時天（如同須彌山般的天神）、念凈眼天（擁有清凈意念和眼睛的天神）、無上愛光天（擁有無上愛光的天神）、世慧音天（擁有世間智慧聲音的天神）、智慧熾然天（智慧熾盛的天神）、樂法化心天（喜歡佛法並能化導人心的天神）、化高天（能化現高大形象的天神）等一切天神，他們常常使眾生安住在廣大的快樂之中。 又與無量果實天子（色界天的一種天神）一起，他們的名字是：法華光天（擁有法華光芒的天神）、凈堅固天（擁有清凈堅固的天神）、慧光天（擁有智慧光芒的天神）、智慧王天（擁有智慧的王者天神）、普門慧眼天（擁有普遍智慧之眼的天神）、不轉愛天（不轉移愛心的天神）、無垢靜光天（擁有無垢寂靜光芒的天神）、凈曜天（擁有清凈光耀的天神）等一切天子，他們都善於安住在寂靜的意念之門。 又與摩醯首羅天（色界天的最高天）等無量凈居天（色界天的一種天神）一起，他們的名字是：善光天（擁有善良光芒的天神）、大主天（偉大的主宰天神）、大稱光天（擁有偉大稱讚光芒的天神）、功德凈眼天（擁有功德清凈眼睛的天神）、大智慧光天（擁有大智慧光芒的天神）、不動光音天（擁有不動光芒和聲音的天神）、善施眼天（善於佈施眼睛的天神）、樂大乘天（喜歡大乘佛法的天神）、普音聲天（發出普遍聲音的天神）、樂稱光天（喜歡稱讚光芒的天神）等一切天神，他們都已修習無相平等的法界，都在如來大眾海中。 對一切眾生都平等對待。
【English Translation】 English version: Together with Crown King (a deity wearing a crown), Diligent Wisdom King (a deity diligently practicing wisdom), Various Sound King (a deity emitting various beautiful sounds), Joyful Light King (a deity radiating joyful light), Tranquil Abode King (a deity residing in a tranquil place), Variegated Wheel King (a deity possessing various colored light wheels), Wonderful Wisdom Light King (a deity possessing wisdom and wonderful light), Mighty Light King (a deity possessing great power and light), and all such deities, they all diligently cultivate the unhindered righteous Dharma. Also together with the inconceivable Great Brahma (the highest heaven in the realm of form), whose names are: Shikhi Great Brahma (Great Brahma possessing flames), Wisdom Light Great Brahma (Great Brahma possessing wisdom light), Good Light Great Brahma (Great Brahma possessing good light), Universal Sound Great Brahma (Great Brahma emitting universal sounds), Following World Sound Great Brahma (Great Brahma whose sound follows the world), Tranquil Expedient Wonderful Light Great Brahma (Great Brahma possessing tranquil expedients and wonderful light), Pure Eye Light Great Brahma (Great Brahma possessing pure eye light), Gentle Sound Great Brahma (Great Brahma emitting gentle sounds), and all such Great Brahmas, they all possess great compassion, liberating sentient beings, removing their heat and afflictions, bringing coolness and gentleness. Also together with immeasurable Light Sound Devas (a type of deity in the realm of form), whose names are: Joyful Light Deva (Deva possessing joyful light), Pure Light Deva (Deva possessing pure light), Great Sound Deva (Deva emitting great sounds), Joyful Pure Sound Deva (Deva emitting joyful pure sounds), Good Thought Sound Deva (Deva good at thinking), Liberation Sound Deva (Deva emitting liberation sounds), Profound Wonderful Sound Deva (Deva emitting profound wonderful sounds), Immaculate Light Deva (Deva possessing immaculate light), Supreme Pure Light Deva (Deva possessing supreme pure light), and all such Devas, they all abide in the joyful light and tranquil Dharma gate. Also together with asankhya (countless) Universal Purity Devas (a type of deity in the realm of form), whose names are: Pure Wisdom King Deva (Deva who is a king of pure wisdom), Manifest Victory Deva (Deva manifesting victory), Tranquil Victory Deva (Deva who is tranquil and victorious), Sumeru Time Deva (Deva like Mount Sumeru), Thought Pure Eye Deva (Deva possessing pure thoughts and eyes), Supreme Love Light Deva (Deva possessing supreme love light), World Wisdom Sound Deva (Deva possessing worldly wisdom sounds), Wisdom Blazing Deva (Deva whose wisdom is blazing), Joyful Dharma Transforming Mind Deva (Deva who likes the Dharma and can transform people's minds), Transforming High Deva (Deva who can manifest tall forms), and all such Devas, they constantly cause sentient beings to abide in great joy. Also together with immeasurable Fruit Devas (a type of deity in the realm of form), whose names are: Lotus Flower Light Deva (Deva possessing Lotus Flower light), Pure Firm Deva (Deva possessing pure firmness), Wisdom Light Deva (Deva possessing wisdom light), Wisdom King Deva (Deva who is a king of wisdom), Universal Gate Wisdom Eye Deva (Deva possessing universal wisdom eyes), Unchanging Love Deva (Deva who does not change love), Immaculate Tranquil Light Deva (Deva possessing immaculate tranquil light), Pure Radiance Deva (Deva possessing pure radiance), and all such Devas, they all skillfully abide in the tranquil gate of mind. Also together with Mahesvara Deva (the highest heaven in the realm of form) and other immeasurable Pure Abode Devas (a type of deity in the realm of form), whose names are: Good Light Deva (Deva possessing good light), Great Lord Deva (Deva who is a great lord), Great Praise Light Deva (Deva possessing great praise light), Merit Pure Eye Deva (Deva possessing meritorious pure eyes), Great Wisdom Light Deva (Deva possessing great wisdom light), Immovable Light Sound Deva (Deva possessing immovable light and sound), Good Giving Eye Deva (Deva who is good at giving eyes), Joyful Mahayana Deva (Deva who likes Mahayana Buddhism), Universal Sound Deva (Deva emitting universal sounds), Joyful Praise Light Deva (Deva who likes praise light), and all such Devas, they have all cultivated the formless and equal Dharma realm, and are all in the sea of the Tathagata's assembly. They treat all sentient beings equally.
無量妙色皆已成就；於十力中能善安住，處一切眾而不傾動，隨所至方無能壞者，如來所乘常現在前。離煩惱障，其心清凈，諸結使山皆已摧滅，睹佛姿顏，無量妙色光明普照。所以者何？如來往昔于無量劫行菩薩道時，以四攝法善攝眾生。于諸如來集諸善根，種種因緣，方便教化立如來道，深植無量如來善根，皆令安立一切智道；逮得無量功德勢力，皆悉成就如來愿海。菩薩所行具足清凈，各隨本行，皆得出要，悉由如來光明照故；乘解脫力入如來海，于佛法門悉得自在。
善海摩醯首羅天，於法界虛空寂靜方便光明法門，而得自在；大自在稱光明天，於一切法普游法門，而得自在；功德凈眼天，於一切法不生不滅方便法門，而得自在；大慧光天，於一切法方便智海游光法門，而得自在；靜光音天，於一切禪無量喜樂普起法門，而得自在；施善眼天，于轉癡畏游靜法門，而得自在；不思議天，于無量境界入不起法門，而得自在；樂大乘天，於一切法不來不去無所依住法門，而得自在；普雜音天，于佛境界寂靜法門，而得自在；樂稱光天，于無量境界法門，而得自在。
爾時善光海大自在天，以如來神力故，觀察一切自在天眾，以偈頌曰：
「無盡平等妙法界， 悉皆充滿如來身， 無取無起永寂
【現代漢語翻譯】 現代漢語譯本 無量的美妙色相都已經成就；在十力（如來的十種力量）中能夠安穩地住持，處於一切大眾之中而不動搖，無論到達何處都沒有能夠破壞他的，如來所乘坐的（法）常在眼前顯現。遠離了煩惱的障礙，他的心清凈無染，各種煩惱的結縛都已摧毀，看到佛的容顏，無量的美妙色相和光明普照。這是為什麼呢？因為如來在過去無量劫修行菩薩道時，用四攝法（佈施、愛語、利行、同事）善巧地攝受眾生。在諸佛如來那裡積累各種善根，用種種因緣和方便教化，建立如來之道，深深地植下無量如來的善根，都使他們安立於一切智道；獲得無量的功德和力量，都成就瞭如來的愿海。菩薩所修行的都具足清凈，各自隨順本來的修行，都能夠得到解脫的關鍵，這都是由於如來的光明照耀的緣故；憑藉解脫的力量進入如來的法海，對於佛法都能夠自在運用。 善海摩醯首羅天（自在天的一種），在法界虛空寂靜方便光明法門中，得到了自在；大自在稱光明天，在一切法中普遍遊歷的法門中，得到了自在；功德凈眼天，在一切法不生不滅的方便法門中，得到了自在；大慧光天，在一切法方便智慧之海中游歷光明的法門中，得到了自在；靜光音天，在一切禪定中無量喜樂普遍生起的法門中，得到了自在；施善眼天，在轉離愚癡和恐懼，遊歷寂靜的法門中，得到了自在；不思議天，在無量境界中進入不生不滅的法門中，得到了自在；樂大乘天，在一切法不來不去，無所依住的法門中，得到了自在；普雜音天，在佛的境界寂靜的法門中，得到了自在；樂稱光天，在無量境界的法門中，得到了自在。 這時，善光海大自在天，憑藉如來的神力，觀察一切自在天眾，用偈頌說道： 『無盡平等的美妙法界，都充滿著如來的身形，無所取著，無所生起，永遠寂靜。』
【English Translation】 English version Immeasurable and wonderful forms have all been accomplished; within the ten powers (the ten powers of a Tathagata), one can dwell securely, remaining unmoved amidst all assemblies, and wherever one goes, there is no one who can destroy them. The vehicle of the Tathagata is always present before them. Having departed from the hindrances of afflictions, their minds are pure, and all the mountains of defilements have been destroyed. Seeing the countenance of the Buddha, immeasurable wonderful forms and light shine everywhere. Why is this so? Because in the past, when the Tathagata was practicing the Bodhisattva path for immeasurable kalpas, he skillfully gathered sentient beings with the four means of gathering (giving, kind speech, beneficial action, and cooperation). In the presence of all the Tathagatas, he accumulated various roots of goodness, and through various causes and conditions and skillful means of teaching, he established the path of the Tathagata, deeply planting immeasurable roots of goodness of the Tathagata, enabling them all to be established on the path of all-knowing wisdom; having attained immeasurable meritorious power, they have all accomplished the ocean of vows of the Tathagata. The practices of the Bodhisattvas are complete and pure, each following their original practice, all able to attain the key to liberation, all due to the light of the Tathagata shining upon them; relying on the power of liberation, they enter the ocean of the Tathagata, and are able to freely use all the teachings of the Buddha. The Good Ocean Mahesvara Deva (a kind of Isvara Deva), has attained freedom in the Dharma gate of the peaceful and convenient light of the Dharma realm and emptiness; the Great Free Glorious Light Deva, has attained freedom in the Dharma gate of universally traveling through all dharmas; the Meritorious Pure Eye Deva, has attained freedom in the convenient Dharma gate of all dharmas not arising and not ceasing; the Great Wisdom Light Deva, has attained freedom in the Dharma gate of traveling in the ocean of convenient wisdom of all dharmas; the Peaceful Light Sound Deva, has attained freedom in the Dharma gate of universally arising immeasurable joy and happiness in all meditations; the Giving Good Eye Deva, has attained freedom in the Dharma gate of transforming ignorance and fear and traveling in peace; the Inconceivable Deva, has attained freedom in the Dharma gate of entering the non-arising dharma in immeasurable realms; the Joyful Great Vehicle Deva, has attained freedom in the Dharma gate of all dharmas not coming and not going, and not dwelling anywhere; the Universal Mixed Sound Deva, has attained freedom in the peaceful Dharma gate of the Buddha's realm; the Joyful Glorious Light Deva, has attained freedom in the Dharma gate of immeasurable realms. At that time, the Great Free Deva of the Good Light Ocean, by the power of the Tathagata, observed all the free Devas, and spoke in verse: 'The boundless and equal wonderful Dharma realm, is all filled with the body of the Tathagata, without grasping, without arising, eternally peaceful.'
滅， 為一切歸故出世。 諸佛法王出世間， 能立無上正教法， 如來境界無邊際， 世間自在稱無上。 佛難思議無倫匹， 相好光明照十方， 大聖世尊正教道， 猶如凈眼觀明珠。 一切世間眾生類， 不能思議佛功德， 消滅一切愚癡闇， 超升無上智慧臺。 如來功德難思議， 眾生見者煩惱滅， 得見不動自在尊， 能生無量悅樂心。 眾生大海癡蔽心， 為現寂靜微妙法， 能然無上智慧燈， 是則方便真凈眼。 如來清凈妙色身， 悉能顯現遍十方， 此身非有無所依， 如是見佛真實觀。 如來音聲無掛礙， 應受化者無不聞， 湛然不動無往返， 是名善慧樂法門。 一切十方無邊佛， 寂靜法門天人主， 如來光明靡不照， 是莊嚴幢妙法門。 佛于無邊諸劫海， 常求正覺悟眾生， 無量方便化一切， 清凈廣稱如是見。」
復有樂業光明天王，于觀一切眾生諸根法雲法門，而得自在；凈堅固天，於一切佛妙色方便念觀法門，而得自在；樂樂天王，於一毛孔見不思議諸佛國土境界法門，而得自在；普門慧眼天，于入普門觀察法界法門，而得自在；不轉愛天，于轉一切眾生處處受生法門，而得自在；善
【現代漢語翻譯】 現代漢語譯本 （佛陀的）寂滅，是爲了讓一切眾生迴歸本源而出世。 諸佛法王（指佛陀）出現於世間，能夠建立無上正法， 如來（指佛陀）的境界無邊無際，在世間自在無礙，被稱為無上。 佛陀的智慧不可思議，無與倫比，相好光明照耀十方， 大聖世尊（指佛陀）的正教之道，猶如清凈的眼睛觀察明珠。 一切世間的眾生，都無法思議佛陀的功德， 能夠消滅一切愚癡的黑暗，超升到無上的智慧之臺。 如來的功德難以思議，眾生見到就能消除煩惱， 得見不動自在的佛陀，能夠生起無量的喜悅之心。 眾生如處在被愚癡遮蔽的大海中，佛陀為他們展現寂靜微妙的佛法， 能夠點燃無上的智慧之燈，這就是方便的真凈之眼。 如來清凈微妙的色身，能夠顯現在十方世界， 此身非有非無，無所依傍，如此見到佛陀才是真實的觀想。 如來的音聲沒有障礙，應受教化的人沒有聽不到的， 湛然不動，沒有來去，這叫做善慧樂法門。 一切十方無邊無際的佛陀，是寂靜法門的天人主宰， 如來的光明無處不照耀，這是莊嚴的幢幡妙法門。 佛陀在無邊無際的劫海中，常常尋求正覺來覺悟眾生， 用無量的方便來教化一切，清凈廣大的稱讚，就是這樣看到的。 又有樂業光明天王，在觀察一切眾生諸根的法雲法門中，得到自在；凈堅固天，在一切佛陀微妙色身方便念觀的法門中，得到自在；樂樂天王，在一毛孔中見到不可思議的諸佛國土境界的法門中，得到自在；普門慧眼天，在進入普門觀察法界的法門中，得到自在；不轉愛天，在轉變一切眾生處處受生的法門中，得到自在；善
【English Translation】 English version The extinction (Nirvana) is for the sake of all beings returning to their origin and thus appearing in the world. The Buddhas, the Dharma Kings (referring to the Buddhas), appear in the world, able to establish the supreme and righteous Dharma. The realm of the Tathagata (referring to the Buddha) is boundless and limitless, being free and unhindered in the world, and is called supreme. The wisdom of the Buddha is inconceivable and unparalleled, with auspicious marks and radiant light illuminating the ten directions. The righteous path of the Great Sage, the World Honored One (referring to the Buddha), is like a clear eye observing a bright pearl. All sentient beings in the world cannot conceive of the merits of the Buddha. Able to extinguish all the darkness of ignorance, ascending to the supreme platform of wisdom. The merits of the Tathagata are inconceivable, and sentient beings who see them can eliminate afflictions. Gaining sight of the unmoving and self-mastering Buddha, one can generate immeasurable joy. Sentient beings are like being in a sea obscured by ignorance, and the Buddha reveals to them the tranquil and subtle Dharma. Able to ignite the lamp of supreme wisdom, this is the true and pure eye of skillful means. The pure and subtle form body of the Tathagata is able to manifest throughout the ten directions. This body is neither existent nor non-existent, without any reliance, and seeing the Buddha in this way is the true contemplation. The voice of the Tathagata is without obstruction, and there is no one who should be taught who does not hear it. Serene and unmoving, without coming or going, this is called the Dharma gate of Good Wisdom and Joy. All the boundless Buddhas of the ten directions are the masters of the tranquil Dharma gate for gods and humans. The light of the Tathagata shines everywhere, this is the wondrous Dharma gate of the adorned banner. The Buddha, in the boundless oceans of kalpas, constantly seeks enlightenment to awaken sentient beings. Using immeasurable skillful means to teach all, the pure and vast praise is seen in this way. Furthermore, there is the Deva King of Joyful Karma Light, who has attained freedom in the Dharma gate of the Dharma Cloud of observing all sentient beings' faculties; the Deva of Pure Steadfastness, who has attained freedom in the Dharma gate of contemplating the wondrous form body of all Buddhas through skillful means; the Deva King of Joyful Joy, who has attained freedom in the Dharma gate of seeing the inconceivable realms of the Buddha lands in one pore; the Deva of Universal Wisdom Eye, who has attained freedom in the Dharma gate of entering the universal gate and observing the Dharma realm; the Deva of Unwavering Love, who has attained freedom in the Dharma gate of transforming all sentient beings' births in various places; the Good
慧光天，于入一切世間境界不可思議法門，而得自在；無垢凈光天，於一切眾生一切法中出要法門，而得自在；無垢光天，于受化者能使入佛境界法門，而得自在。
爾時，樂業光明天王承佛神力，觀察一切果實天眾，以偈頌曰：
「一切佛境界， 甚深難思議， 諸餘眾生類， 莫能測量者。 如來善開導， 無量諸群生， 能令悉愿樂， 志求無上道。 佛以神通力， 住世普開化， 一切眾生類， 各隨其所聞， 癡惑障永除， 慧命凈無穢， 能睹諸如來， 眾妙凈法海。 諸法真實相， 寂滅無所依， 如來方便力， 能為眾生現。 如來於諸法， 無性無所依， 而能現眾像， 顯相猶明燈。 以諸緣譬諭， 方便隨所樂， 為現諸如來， 智慧神通力。 因悟各異門， 無量難思議， 為建正法幢， 令入功德海。 如來神通力， 能於一毛孔， 各為眾演說， 無上寂滅法。 一一諸如來， 各為其眷屬， 顯法無量門， 功德之大海， 皆悉師子吼， 演說諸佛法， 是則大智尊， 無上方便力。 十方諸佛土， 一切群生類， 悉能為彼現， 如來之正法。 如來未曾有， 去
【現代漢語翻譯】 現代漢語譯本 慧光天（Hui Guang Tian），在進入一切世間境界不可思議的法門中，獲得自在；無垢凈光天（Wu Gou Jing Guang Tian），在一切眾生一切法中，于出離要道的法門中，獲得自在；無垢光天（Wu Gou Guang Tian），在被教化者中，能使他們進入佛的境界的法門中，獲得自在。
那時，樂業光明天王（Le Ye Guang Ming Tian Wang）承佛的神力，觀察一切果實天眾，用偈頌說道：
『一切佛的境界，甚深難以思議，其餘的眾生種類，沒有能夠測量的。 如來善於開導，無量的眾生，能夠使他們都歡喜，立志追求無上的道。 佛以神通的力量，住世普遍開化，一切眾生種類，各自隨著他們所聽到的， 癡迷迷惑的障礙永遠消除，智慧的生命清凈沒有污穢，能夠見到諸如來，眾妙清凈的法海。 諸法的真實相，寂滅沒有所依，如來用方便的力量，能夠為眾生顯現。 如來對於諸法，無自性沒有所依，而能夠顯現眾多的形象，顯現的相就像明燈一樣。 用各種因緣譬喻，方便地隨著眾生所喜好的，為他們顯現諸如來，智慧神通的力量。 因為領悟了各自不同的法門，無量難以思議，爲了建立正法的旗幟，使他們進入功德的海洋。 如來的神通力量，能夠在一個毛孔中，各自為眾生演說，無上的寂滅之法。 一一諸如來，各自為他們的眷屬，顯現無量的法門，功德的海洋， 都像獅子吼一樣，演說諸佛的法，這就是大智尊，無上的方便力量。 十方諸佛的國土，一切的眾生種類，都能夠為他們顯現，如來的正法。 如來未曾有，去'
【English Translation】 English version Hui Guang Tian (Heaven of Wisdom Light), attains freedom in the inconceivable Dharma gate of entering all realms of the world; Wu Gou Jing Guang Tian (Heaven of Immaculate Pure Light), attains freedom in the Dharma gate of liberation from all beings and all dharmas; Wu Gou Guang Tian (Heaven of Immaculate Light), attains freedom in the Dharma gate that enables those who are to be transformed to enter the realm of the Buddha.
At that time, Le Ye Guang Ming Tian Wang (King of the Heaven of Joyful Karma Light), empowered by the Buddha's spiritual power, observed all the heavenly beings of fruition and spoke in verse:
'The realm of all Buddhas is profound and inconceivable, other kinds of beings are unable to measure it. The Tathagata skillfully guides countless beings, enabling them all to rejoice and aspire to the unsurpassed path. The Buddha, with spiritual power, dwells in the world and universally transforms, all kinds of beings, each according to what they have heard, The obstacles of delusion and confusion are forever removed, the life of wisdom is pure and without defilement, able to see all the Tathagatas, the ocean of wondrous and pure Dharma. The true nature of all dharmas is stillness and without reliance, the Tathagata, with the power of skillful means, is able to manifest for beings. The Tathagata, regarding all dharmas, is without self-nature and without reliance, yet is able to manifest numerous forms, the manifested forms are like a bright lamp. Using various causes and conditions as metaphors, skillfully according to what beings like, manifesting for them the Tathagatas, the power of wisdom and spiritual abilities. Because of realizing different Dharma gates, immeasurable and inconceivable, in order to establish the banner of the true Dharma, enabling them to enter the ocean of merit. The Tathagata's spiritual power is able to, in one pore, each for the beings, expound the unsurpassed Dharma of stillness. Each and every Tathagata, each for their retinue, manifests immeasurable Dharma gates, the ocean of merit, All roar like lions, expounding the Dharma of all Buddhas, this is the Great Wise One, the unsurpassed power of skillful means. The lands of the Buddhas in the ten directions, all kinds of beings, are all able to have manifested for them, the true Dharma of the Tathagata. The Tathagata is unprecedented, gone.'
來之異相， 皆令彼歡喜， 不退慧境界。 如來為眾生， 普現業報相， 猶若日光照， 眾像靡不現。 又為彼眾生， 演說寂滅法， 令彼見真實， 甚深智慧處。 如來自觀察， 甚深微妙義， 隨彼眾生根， 普雨甘露法。 為開諸法門， 無量難思議， 悉歸入寂滅， 平等真實觀。 無數無量劫， 廣修習大悲， 逮成等正覺， 度脫群生類。 普雨甘露法， 隨器皆充滿， 如龍興慶雲， 等雨於一切。」
復有凈智天王，于觀察眾生善根法門，而得自在；顯妙天王，於一切有覺照法門，而得自在；勝妙天王，于總持辯才法門，而得自在；普燈天王，於樂佛出世解脫法門，而得自在；智焰天王，於一切眾生甚深法中能生歡喜法門，而得自在；樂化天王，于化菩薩功德周備入無盡法門，而得自在；踴化天王，于普觀無量苦惱眾生慈悲智滿法門，而得自在。
爾時，凈智天王承佛神力，普觀遍凈天眾，以偈頌曰：
「諸佛正法無障礙， 周滿十方無量界， 現佛境界難思議， 離垢法門無量海。 如來處世無所依， 法身清凈無起滅， 而能照現無量土， 一切悉見天中天。 無量劫海修方便， 光明普照十方
【現代漢語翻譯】 現代漢語譯本 以各種不同的形象出現，都令他們歡喜，不退失智慧的境界。 如來爲了眾生，普遍示現業報的各種形態，就像陽光照耀一樣，所有的景象沒有不顯現的。 又爲了那些眾生，演說寂滅的佛法，使他們見到真實，達到甚深智慧的境界。 如來自己觀察，甚深微妙的意義，隨著眾生的根器，普遍降下甘露般的佛法。 爲了開啟各種法門，無量難以思議，都歸入寂滅，達到平等真實的觀察。 在無數無量的劫數中，廣泛修習大悲心，最終成就等正覺（無上正等正覺，即佛的果位），度脫一切眾生。 普遍降下甘露般的佛法，隨著眾生的根器都能充滿，就像龍興起慶雲，平等地降雨於一切。
又有凈智天王（具有清凈智慧的天神），在觀察眾生善根的法門上，得到自在；顯妙天王（顯現微妙的天神），在一切有覺照的法門上，得到自在；勝妙天王（殊勝微妙的天神），在總持辯才的法門上，得到自在；普燈天王（普遍照亮的天神），在樂於佛出世解脫的法門上，得到自在；智焰天王（智慧如火焰般的天神），在一切眾生甚深佛法中能生歡喜的法門上，得到自在；樂化天王（樂於教化的天神），在教化菩薩功德圓滿進入無盡的法門上，得到自在；踴化天王（踴躍教化的天神），在普遍觀察無量苦惱眾生慈悲智慧圓滿的法門上，得到自在。
這時，凈智天王承蒙佛的神力，普遍觀察遍凈天（色界天之一）的眾天神，用偈頌說道：
諸佛的正法沒有障礙，周遍充滿十方無量的世界， 顯現佛的境界難以思議，遠離垢染的法門如無量的大海。 如來在世間沒有所依賴，法身清凈沒有生起和滅亡， 卻能照耀顯現無量的國土，一切眾生都能見到天中之天（佛）。 在無量劫海中修習方便法門，光明普遍照耀十方。
【English Translation】 English version Appearing in various different forms, they all make them rejoice, and they do not retreat from the realm of wisdom. The Tathagata, for the sake of sentient beings, universally manifests the various forms of karmic retribution, just like the sun shining, all phenomena are revealed without exception. And for those sentient beings, he expounds the Dharma of Nirvana, enabling them to see the truth and reach the realm of profound wisdom. The Tathagata observes himself, the profound and subtle meaning, and according to the capacities of sentient beings, universally rains down the Dharma like sweet dew. In order to open all kinds of Dharma doors, immeasurable and inconceivable, all return to Nirvana, reaching the equal and true observation. In countless immeasurable kalpas, he extensively cultivates great compassion, and finally attains Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment, the state of Buddhahood), liberating all sentient beings. Universally raining down the Dharma like sweet dew, it fills according to the capacities of sentient beings, just like a dragon raising auspicious clouds, raining equally upon all.
Moreover, there is the Pure Wisdom Heavenly King (a deity with pure wisdom), who has attained mastery in the Dharma of observing the good roots of sentient beings; the Manifestation of Wonder Heavenly King (a deity manifesting wonders), who has attained mastery in the Dharma of all awareness; the Supreme Wonder Heavenly King (a deity of supreme wonder), who has attained mastery in the Dharma of total retention and eloquence; the Universal Lamp Heavenly King (a deity of universal illumination), who has attained mastery in the Dharma of delighting in the Buddha's appearance in the world and liberation; the Wisdom Flame Heavenly King (a deity whose wisdom is like a flame), who has attained mastery in the Dharma of generating joy in the profound Dharma of all sentient beings; the Joyful Transformation Heavenly King (a deity who delights in transformation), who has attained mastery in the Dharma of transforming Bodhisattvas with complete merit and entering the endless Dharma; the Leaping Transformation Heavenly King (a deity who leaps in transformation), who has attained mastery in the Dharma of universally observing the immeasurable suffering sentient beings with complete compassion and wisdom.
At that time, the Pure Wisdom Heavenly King, empowered by the Buddha's spiritual power, universally observed the assembly of the Pure Abode Heaven (one of the heavens in the Form Realm), and spoke in verse:
The Buddhas' true Dharma is without obstruction, pervading and filling the immeasurable realms of the ten directions, The realm of the Buddha is manifested inconceivably, the Dharma doors free from defilement are like immeasurable oceans. The Tathagata in the world has no reliance, the Dharmakaya is pure without arising or ceasing, Yet he can illuminate and manifest immeasurable lands, all sentient beings can see the 'Heaven of Heavens' (the Buddha). In immeasurable kalpas, he cultivates skillful means, his light universally illuminates the ten directions.
界， 清凈法界如如住， 寂滅微妙最無上。 眾生愚癡瞽心目， 無眼輪迴生死中， 如來導以清凈道， 開示無上最勝門。 如來所乘無上道， 一切眾生莫能思， 佛現一切妙色門， 善念樂觀凈眼見。 佛說微妙總持門， 如一切剎微塵等， 調伏一切眾生故， 清凈慧眼能照見。 如來出世甚難值， 無量億劫時一遇， 離諸難處適眾會， 唯佛世尊能應時。 一切眾生難思議， 佛能悉現凈妙法， 睹見如來無量德， 猶如明照見眾像。 三世諸佛所得法， 教化眾生難思議， 悉觀念此功德已， 樂法踴躍大歡喜。 眾生沒在煩惱海， 愚癡邪濁大恐怖， 佛以慈悲究竟度， 見凈境界如天幢。 佛放無量大光明， 一一光明無量佛， 無數方便皆悉現， 化度一切眾生類。」
復有愛樂天子，于寂靜愛樂滅眾生苦法門，而得自在；妙雜光天，于諸眾生心凈離垢廣修德海法門，而得自在；自在音天，於一切眾生一劫所修功德於一念中出生法門，而得自在；勝念智天，於世間生、住、滅種種清凈功德法門，而得自在；凈樂音天，於一切菩薩在兜率宮廣說供養法門，而得自在；善思音天，於一劫中說諸地義以一念頃悉能受說
【現代漢語翻譯】 現代漢語譯本 界（指宇宙的構成和範圍）， 清凈的法界（dharma-dhātu，指一切法的本性）如如（tathatā，指真如實相）安住，寂靜滅絕，微妙至極，無與倫比。 眾生愚癡，心眼被矇蔽，沒有智慧的眼睛，在生死輪迴中打轉。 如來（tathāgata，佛的稱號）引導他們走上清凈之道，開示無上最殊勝的法門。 如來所乘的無上之道，一切眾生都無法思量。 佛展現一切奇妙的色相，善念樂觀的人用清凈的眼睛才能看見。 佛說微妙的總持（dhāraṇī，指能總攝憶持一切法義的禪定）法門，如同一切剎土（kṣetra，指佛的國土）的微塵一樣眾多。 爲了調伏一切眾生，清凈的智慧之眼才能照見。 如來出世非常難得，在無量億劫中才出現一次。 脫離各種苦難，適宜于大眾集會，只有佛世尊才能應時出現。 一切眾生難以思議，佛能完全展現清凈微妙的法。 看到如來無量的功德，就像明鏡照見各種影像一樣。 三世諸佛所證得的法，教化眾生，難以思議。 完全觀想這些功德之後，樂於佛法，踴躍歡喜。 眾生沉沒在煩惱的海洋中，愚癡邪惡，充滿恐懼。 佛以慈悲之心徹底救度他們，讓他們看到清凈的境界，如同天上的寶幢。 佛放出無量的大光明，每一道光明中都有無量的佛。 無數的方便法門都展現出來，化度一切眾生。
又有愛樂天子，在寂靜中愛樂滅除眾生痛苦的法門，而得自在；妙雜光天，在諸眾生心中清凈無垢，廣修功德如海的法門，而得自在；自在音天，在一切眾生一劫所修的功德，於一念中出生的法門，而得自在；勝念智天，在世間生、住、滅種種清凈功德的法門，而得自在；凈樂音天，在一切菩薩于兜率宮（Tuṣita，欲界天之一）廣說供養的法門，而得自在；善思音天，在一劫中宣說諸地（bhūmi，菩薩修行所經歷的階段）的意義，在一念頃都能接受並宣說的法門，而得自在。
【English Translation】 English version The realm, The pure dharma-dhātu (the nature of all phenomena) abides in suchness (tathatā), tranquil, subtle, and supreme. Sentient beings are foolish, their minds and eyes are blinded, without the eye of wisdom, they revolve in the cycle of birth and death. The Tathagata (the thus-gone one, an epithet of the Buddha) guides them onto the path of purity, revealing the unsurpassed and most excellent gate. The unsurpassed path that the Tathagata rides, all sentient beings cannot fathom. The Buddha manifests all wondrous forms, those with good thoughts and optimism can see with pure eyes. The Buddha speaks of the subtle dhāraṇī (a mnemonic device, a type of meditative chant) gate, as numerous as the dust particles in all buddha-fields (kṣetra). To tame all sentient beings, the pure eye of wisdom can see. The appearance of a Tathagata in the world is extremely rare, occurring once in countless eons. Escaping all difficulties, suitable for mass gatherings, only the World-Honored Buddha can appear at the right time. All sentient beings are inconceivable, the Buddha can fully manifest the pure and subtle dharma. Seeing the immeasurable virtues of the Tathagata, it is like a clear mirror reflecting all images. The dharma attained by the Buddhas of the three times, teaching sentient beings, is inconceivable. Having fully contemplated these merits, they rejoice in the dharma, leaping with great joy. Sentient beings are submerged in the ocean of afflictions, foolish, evil, and full of terror. The Buddha, with compassion, completely liberates them, allowing them to see the pure realm, like a heavenly banner. The Buddha emits immeasurable great light, in each light there are immeasurable Buddhas. Countless expedient means are all manifested, transforming and liberating all kinds of sentient beings.
Furthermore, there is the Deva (a celestial being) who loves delight, who is at ease with the dharma gate of loving tranquility and extinguishing the suffering of sentient beings; the Deva of Wondrous Mixed Light, who is at ease with the dharma gate of purifying the minds of all sentient beings, removing defilements, and extensively cultivating a sea of virtues; the Deva of Unimpeded Sound, who is at ease with the dharma gate of producing in a single thought the merits cultivated by all sentient beings in one kalpa (an eon); the Deva of Superior Mindfulness and Wisdom, who is at ease with the dharma gate of all kinds of pure merits of the arising, abiding, and ceasing of the world; the Deva of Pure Joyful Sound, who is at ease with the dharma gate of all Bodhisattvas extensively making offerings in the Tuṣita (a heaven in the desire realm) palace; the Deva of Good Thoughtful Sound, who is at ease with the dharma gate of explaining the meaning of the bhūmis (stages of a Bodhisattva's path) in one kalpa, and being able to receive and explain them in a single thought.
法門，而得自在；解脫光音天，于莊嚴道場法門，而得自在；甚深音天，于無盡神足諸功德海法門，而得自在；離垢稱天，於一切佛諸功德海境界法門，而得自在；出凈光天，於過去諸佛願力所持歡喜功德力藏法門，而得自在。爾時，光音天子承佛神力，遍觀光音天眾，以偈頌曰：
「我憶如來過去行， 我行供養亦憶念， 如本所修清凈喜， 佛光明故今悉見。 如來無垢莊嚴身， 增長眾生清凈心， 安住慈悲喜捨中， 是名莊嚴凈法門。 如來廣大方便法， 無量劫海所修集， 彼生滅法如如相， 法主音聲方便門。 如來神力遍十方， 普照無量諸佛剎， 十方諸佛皆悉現， 勝念方便滅愚癡。 無量剎海塵數佛， 供養恭敬生歡喜， 故能斷除群生闇， 是名妙音勝境界。 無量劫海甚彌曠， 說方便地無倫匹， 所演妙法無窮盡， 心方便門得自在。 如來無量自在力， 于唸唸中普示現， 降神成道權無量， 是則名為妙法門。 佛持深廣無與等， 神足示現不可量， 能令諸根悉清凈， 得住甚深微妙地。 如來智慧無邊際， 行凈無比無掛礙， 普見一切兩足尊， 無上離垢稱方便。 於過去世菩薩時， 供養無
【現代漢語翻譯】 現代漢語譯本 解音天（一種天界）在莊嚴道場法門中獲得自在；甚深音天（一種天界）在無盡神足諸功德海法門中獲得自在；離垢稱天（一種天界）在一切佛諸功德海境界法門中獲得自在；出凈光天（一種天界）在過去諸佛願力所持歡喜功德力藏法門中獲得自在。當時，光音天子（一種天界的神）承佛的神力，遍觀光音天眾，以偈頌說道： 『我憶念如來過去的修行，我所行的供養也憶念，如同原本所修的清凈歡喜，因為佛的光明現在都看見了。 如來無垢莊嚴的身軀，增長眾生清凈的心，安住在慈悲喜捨之中，這被稱為莊嚴清凈的法門。 如來廣大的方便法，是無量劫海所修集而成的，那些生滅法如如不動，法主的音聲是方便之門。 如來的神力遍佈十方，普遍照耀無量諸佛剎土，十方諸佛都顯現出來，殊勝的念力方便能滅除愚癡。 無量剎土如塵沙般多的佛，供養恭敬使我生起歡喜，因此能夠斷除眾生的黑暗，這被稱為妙音殊勝的境界。 無量劫海如此深遠廣闊，所說的方便地無與倫比，所演說的妙法無窮無盡，心方便之門獲得自在。 如來無量的自在力量，在念念之中普遍示現，降生、成道的方式無量無邊，這被稱為微妙的法門。 佛所持有的深廣無與倫比，神足所展現的不可衡量，能夠使諸根都清凈，得以安住在甚深微妙的境界。 如來的智慧沒有邊際，所行的清凈無比沒有障礙，普遍見到一切兩足尊（佛），是無上離垢稱的方便。 在過去世菩薩的時候，供養無
【English Translation】 English version The Deva 'Sound of Understanding' attained freedom in the Dharma of the adorned Bodhimanda; the Deva 'Profound Sound' attained freedom in the Dharma of the boundless ocean of miraculous powers and merits; the Deva 'Immaculate Praise' attained freedom in the Dharma of the realm of all Buddhas' ocean of merits; the Deva 'Emerging Pure Light' attained freedom in the Dharma of the treasury of joyful merits and powers sustained by the vows of past Buddhas. At that time, the Deva 'Light and Sound', empowered by the Buddha's spiritual might, surveyed the assembly of Devas of Light and Sound and spoke in verse: 'I recall the past practices of the Tathagata, I also recall the offerings I made, like the pure joy I originally cultivated, now I see it all because of the Buddha's light. The Tathagata's immaculate and adorned body increases the pure minds of sentient beings, abiding in loving-kindness, compassion, joy, and equanimity, this is called the Dharma of adorned purity. The Tathagata's vast expedient methods are accumulated over countless kalpas, the phenomena of arising and ceasing are like the unchanging suchness, the Dharma Lord's voice is the gate of skillful means. The Tathagata's spiritual power pervades the ten directions, universally illuminating countless Buddha lands, all the Buddhas of the ten directions appear, the superior power of mindfulness extinguishes ignorance. The Buddhas as numerous as the dust of countless lands, offering and revering them brings joy, therefore, it can cut off the darkness of beings, this is called the sublime realm of wonderful sound. The kalpas are immeasurably vast and expansive, the expedient grounds spoken of are unparalleled, the wonderful Dharma expounded is endless, the gate of skillful means of the mind attains freedom. The Tathagata's immeasurable power of freedom is universally manifested in every thought, the descent, the attainment of enlightenment, the skillful means are boundless, this is called the wonderful Dharma gate. The depth and breadth held by the Buddha are unparalleled, the manifestation of miraculous powers is immeasurable, it can purify all the senses, enabling one to abide in the profound and subtle realm. The Tathagata's wisdom is boundless, the practice is pure, incomparable, and without hindrance, universally seeing all the two-legged honored ones (Buddhas), it is the unsurpassed expedient means of immaculate praise. In the past when he was a Bodhisattva, offering without
量諸佛海， 立大誓願難思議， 是故逮得無上智。」
復有尸棄大梵天，于照現諸法入不思議法門，而得自在；智光明梵，於一切禪等觀寂靜善住法門，而得自在；智光心梵，于照諸法不可思議入方便法門，而得自在；普音云梵，於一切佛妙音聲海平等度入法門，而得自在；應時音梵，于攝伏眾生最勝法門，而得自在；寂靜光梵，於一切剎能起安住分別諸法法門，而得自在；喜光梵，于無量方便化眾生法門，而得自在；堅固梵，于諸法凈相住寂行法門，而得自在；樂目光梵，於一切有無來無去無所依止勇猛法門，而得自在；柔軟音梵，于無盡法隨行普照法門，而得自在。
爾時，尸棄大梵承佛神力，遍觀一切諸大梵眾，以偈頌曰：
「佛身清凈常寂然， 普照十方諸世界， 寂滅無相無照現， 見佛身相如浮雲。 一切眾生莫能測， 如來法身禪境界， 無量方便難思議， 是智慧光照法門。 一佛剎塵諸法海， 一音演說悉無餘， 此辯塵劫演不盡， 是名光照心法門。 如來妙音深滿足， 眾生隨類悉得解， 一切皆謂同其語， 梵音普至最無上。 十方三世佛所得， 一切菩薩方便行， 悉于如來身中現， 而於佛身無分別。 佛身如空不可盡
【現代漢語翻譯】 現代漢語譯本 衡量諸佛的境界， 立下不可思議的宏大誓願，因此證得了無上智慧。
又有尸棄大梵天（Śikhin, 梵天名），在照見諸法而入于不可思議法門中，獲得了自在；智光明梵（Jñānaprabhā, 梵天名），在一切禪定等觀的寂靜安住法門中，獲得了自在；智光心梵（Jñānacitta, 梵天名），在照見諸法不可思議的方便入法門中，獲得了自在；普音云梵（Meghaghoṣa, 梵天名），在一切佛的微妙音聲海平等度入法門中，獲得了自在；應時音梵（Kālasvara, 梵天名），在攝伏眾生最殊勝的法門中，獲得了自在；寂靜光梵（Śāntaprabha, 梵天名），在一切剎土能生起安住分別諸法的法門中，獲得了自在；喜光梵（Pritiprabha, 梵天名），在無量方便化度眾生的法門中，獲得了自在；堅固梵（Dṛḍha, 梵天名），在諸法清凈相安住寂靜修行的法門中，獲得了自在；樂目光梵（Ruciradṛṣṭi, 梵天名），在一切有無來無去無所依止的勇猛法門中，獲得了自在；柔軟音梵（Mṛdusvara, 梵天名），在無盡法隨行普照的法門中，獲得了自在。
這時，尸棄大梵天承佛的神力，遍觀一切諸大梵天眾，以偈頌說道：
『佛身清凈常寂然，普照十方諸世界， 寂滅無相無照現，見佛身相如浮雲。 一切眾生莫能測，如來法身禪境界， 無量方便難思議，是智慧光照法門。 一佛剎塵諸法海，一音演說悉無餘， 此辯塵劫演不盡，是名光照心法門。 如來妙音深滿足，眾生隨類悉得解， 一切皆謂同其語，梵音普至最無上。 十方三世佛所得，一切菩薩方便行， 悉于如來身中現，而於佛身無分別。 佛身如空不可盡』
【English Translation】 English version Measuring the oceans of all Buddhas, Establishing great vows that are inconceivable, therefore attaining unsurpassed wisdom.
Again, there was Śikhin (Śikhin, a Brahma name), the Great Brahma, who, through illuminating all dharmas, entered the inconceivable dharma gate and attained self-mastery; Jñānaprabhā (Jñānaprabhā, a Brahma name), the Brahma of Wisdom Light, attained self-mastery in the dharma gate of peaceful abiding in all meditations and contemplations; Jñānacitta (Jñānacitta, a Brahma name), the Brahma of Wisdom Mind, attained self-mastery in the expedient dharma gate of illuminating all dharmas inconceivably; Meghaghoṣa (Meghaghoṣa, a Brahma name), the Brahma of Universal Sound Cloud, attained self-mastery in the dharma gate of equally entering the ocean of all Buddhas' wonderful sounds; Kālasvara (Kālasvara, a Brahma name), the Brahma of Timely Sound, attained self-mastery in the most excellent dharma gate of subduing sentient beings; Śāntaprabha (Śāntaprabha, a Brahma name), the Brahma of Peaceful Light, attained self-mastery in the dharma gate of being able to arise, abide, and distinguish all dharmas in all lands; Pritiprabha (Pritiprabha, a Brahma name), the Brahma of Joyful Light, attained self-mastery in the dharma gate of transforming sentient beings through immeasurable expedients; Dṛḍha (Dṛḍha, a Brahma name), the Brahma of Firmness, attained self-mastery in the dharma gate of abiding in the pure aspect of all dharmas and practicing in tranquility; Ruciradṛṣṭi (Ruciradṛṣṭi, a Brahma name), the Brahma of Delightful Vision, attained self-mastery in the courageous dharma gate of all existence, non-existence, non-coming, non-going, and non-reliance; Mṛdusvara (Mṛdusvara, a Brahma name), the Brahma of Gentle Sound, attained self-mastery in the dharma gate of universally illuminating by following endless dharmas.
At that time, Śikhin, the Great Brahma, by the Buddha's spiritual power, observed all the great Brahma assemblies and spoke in verse:
'The Buddha's body is pure and always tranquil, universally illuminating all worlds in the ten directions, It is extinguished, without form, and without manifestation, seeing the Buddha's form as a floating cloud. All sentient beings cannot fathom it, the Tathagata's Dharma body is the realm of meditation, Immeasurable expedients are inconceivable, this is the dharma gate of wisdom light illumination. The ocean of all dharmas, like the dust of a Buddha-land, is completely spoken with one sound, This eloquence cannot be exhausted even in kalpas of dust, this is called the dharma gate of mind illumination. The Tathagata's wonderful sound is profound and complete, sentient beings understand according to their kind, All think it is their own language, the Brahma sound universally reaches the unsurpassed. What the Buddhas of the ten directions and three times have attained, and all the expedient practices of Bodhisattvas, All appear in the Tathagata's body, yet there is no distinction in the Buddha's body. The Buddha's body is like space, inexhaustible.'
， 無相無礙普示現， 所可應現如幻化， 神變凈音靡不周。 佛身無邊如虛空， 智光凈音亦如是， 佛于諸法無障礙， 猶如月光照一切。 法王安住妙法堂， 法身光明無不照， 法性如實無異相， 是名樂音海法門。」
◎復有自在天王，于教化無量眾生藏法門，而得自在；善眼光天，令諸眾生得最上樂法門，而得自在；雜寶冠天，于解眾生無量性慾方便法門，而得自在；精進善慧天，于眾生分別義法門，而得自在；勇妙雜音天，于諸眾生慈念觀察法門，而得自在；光明樂幢天，于諸眾生超出魔事法門，而得自在；凈境界天，于諸眾生念化法門，而得自在；雜色輪天，于念充滿十方諸佛法門，而得自在；智華妙光天，于佛功德自在覺悟充滿念隨順法門，而得自在；大力光天，于離世間境界法門，而得自在。
爾時，自在天王承佛神力，遍觀一切自在天眾，以偈頌曰：
「如來法身等法界， 普應眾生悉對現， 如來法王化眾生， 隨順諸法悉調伏。 世間一切上妙樂， 聖寂滅樂為最勝， 無垢妙法如來室， 清凈勝眼如實見。 如來普照諸世間， 疑地枯林降法雨， 眾生蒙潤疑網除， 是寶冠幢妙法門。 如來所演一妙音， 廣大法
【現代漢語翻譯】 現代漢語譯本 沒有固定形態，也沒有任何阻礙，普遍地示現各種形象， 所能示現的都如幻化一般，神通變化和清凈的聲音無處不在。 佛的身軀無邊無際如同虛空，智慧的光芒和清凈的聲音也同樣如此， 佛對於一切法都沒有障礙，就像月光照耀一切。 法王安住在微妙的法堂中，法身的光明無不照耀， 法的本性真實不虛，沒有差異的相狀，這被稱為『樂音海』法門。
還有自在天王（Deva Raja，天神之王），在教化無量眾生的『藏』法門中，獲得自在；善眼光天（Subhadarsana Deva，擁有善妙目光的天神），令一切眾生獲得最上快樂的法門，而得自在；雜寶冠天（Vicitra-ratna-mukuta Deva，頭戴雜寶冠的天神），在理解眾生無量方便法門中，獲得自在；精進善慧天（Virya-subuddhi Deva，精進且有善慧的天神），在分辨眾生義理的法門中，獲得自在；勇妙雜音天（Sura-madhura-ghosa Deva，聲音勇猛美妙的天神），在對一切眾生慈悲觀照的法門中，獲得自在；光明樂幢天（Prabha-sukha-dhvaja Deva，擁有光明快樂旗幟的天神），在使一切眾生超出魔事的法門中，獲得自在；凈境界天（Visuddha-gocara Deva，擁有清凈境界的天神），在使一切眾生憶念教化的法門中，獲得自在；雜色輪天（Vicitra-varna-cakra Deva，擁有雜色輪的天神），在憶念充滿十方諸佛的法門中，獲得自在；智華妙光天（Jnana-puspa-prabha Deva，擁有智慧之花和美妙光芒的天神），在佛陀功德自在覺悟充滿憶念隨順的法門中，獲得自在；大力光天（Mahabala-prabha Deva，擁有強大力量和光芒的天神），在脫離世間境界的法門中，獲得自在。
這時，自在天王（Deva Raja）憑藉佛的神力，遍觀一切自在天眾，用偈頌說道：
『如來的法身等同於法界，普遍應現於一切眾生面前， 如來法王教化眾生，隨順一切法調伏他們。 世間一切最上妙的快樂，以聖者的寂滅之樂最為殊勝， 無垢的微妙佛法如同如來的居室，清凈的勝眼如實地看見。 如來普遍照耀一切世間，在充滿疑惑的枯林中降下法雨， 眾生蒙受滋潤，疑惑的羅網被解除，這是寶冠幢的微妙法門。 如來所演說的一個微妙音聲，廣大無邊，
【English Translation】 English version Without form or obstruction, universally manifesting in various forms, What can be manifested is like an illusion, with miraculous transformations and pure sounds pervading everywhere. The Buddha's body is boundless like the void, and the light of wisdom and pure sounds are also the same, The Buddha has no obstacles to all dharmas, just like the moonlight illuminates everything. The Dharma King dwells in the wonderful Dharma hall, the light of the Dharma body shines everywhere, The nature of Dharma is true and without difference, this is called the 'Ocean of Joyful Sounds' Dharma gate.
Furthermore, there is the Deva Raja (King of Gods), who attains freedom in the 'treasury' Dharma gate of teaching countless beings; Subhadarsana Deva (God with Auspicious Eyes), who enables all beings to attain the Dharma gate of supreme joy, and attains freedom; Vicitra-ratna-mukuta Deva (God with a Crown of Various Jewels), who attains freedom in understanding the countless expedient Dharma gates of beings; Virya-subuddhi Deva (God of Diligence and Good Wisdom), who attains freedom in the Dharma gate of distinguishing the meanings for beings; Sura-madhura-ghosa Deva (God of Courageous and Sweet Sounds), who attains freedom in the Dharma gate of compassionate observation of all beings; Prabha-sukha-dhvaja Deva (God of Light and Joyful Banner), who attains freedom in the Dharma gate of enabling all beings to transcend demonic affairs; Visuddha-gocara Deva (God of Pure Realm), who attains freedom in the Dharma gate of enabling all beings to remember teachings; Vicitra-varna-cakra Deva (God of Various Colored Wheels), who attains freedom in the Dharma gate of remembering and filling the ten directions with all Buddhas; Jnana-puspa-prabha Deva (God of Wisdom Flowers and Wonderful Light), who attains freedom in the Dharma gate of the Buddha's merits, freely awakening, filling the mind with compliance; Mahabala-prabha Deva (God of Great Power and Light), who attains freedom in the Dharma gate of transcending worldly realms.
At that time, the Deva Raja, relying on the Buddha's divine power, observed all the Devas and spoke in verses:
'The Tathagata's Dharma body is equal to the Dharma realm, universally appearing before all beings, The Tathagata, the Dharma King, teaches beings, conforming to all dharmas and subduing them. All the supreme joys of the world, the joy of the sage's extinction is the most excellent, The immaculate and wonderful Dharma is like the Tathagata's dwelling, the pure and excellent eyes see the truth. The Tathagata universally illuminates all worlds, raining down the Dharma in the barren forests of doubt, Beings are nourished, and the nets of doubt are removed, this is the wonderful Dharma gate of the jeweled crown banner. The one wonderful sound spoken by the Tathagata is vast and boundless,
海說無餘， 佛以一音遍十方， 是名勝勇善法門。 一切十方諸佛土， 入佛一毛猶不滿， 佛以大慈如虛空， 是名清凈慧法門。 一切眾生慢高山， 佛以十力碎無餘， 佛慈光明照十方， 是名光幢妙法門。 得睹如來滅癡惑， 凈見智慧悉充滿， 永離惡趣諸恐怖， 是名寂境妙法門。 如來毛孔悉放光， 隨其所應得聞法， 普導眾生至善趣， 是名善幢妙法門。 一切十方諸佛事， 此眾一切悉得見， 如來法界滿虛空， 是名凈華勝法門。 無量劫海諸佛國， 皆是最勝慧境界， 如來於此無高心， 是大力幢妙法門。」
復有善化天王，於一切法分別化法門，而得自在；靜光時天，于觀一切有及我真實法門，而得自在；化力光天，于諸眾生離癡智慧滿足法門，而得自在；難勝天，于諸佛音聲發起一切歡喜勇猛法門，而得自在；念光天，於一切佛相好功德具足無盡法門，而得自在；踴云音天，于凈智慧次第憶念過去無量劫法門，而得自在；凈光勝天，於一切眾生長養種種功德智慧法門，而得自在；樂光髻天，於一切空界結跏趺坐無礙法門，而得自在；樂智慧天，於一切方便境界無盡力法門，而得自在；華光髻天，于諸眾生業行苦樂等觀
【現代漢語翻譯】 現代漢語譯本 大海也無法窮盡， 佛陀用一個聲音傳遍十方世界，這被稱為勝勇善法門。 所有十方諸佛的國土，進入佛陀的一根毫毛都無法充滿， 佛陀以如同虛空般的大慈悲，這被稱為清凈慧法門。 一切眾生的傲慢如高山，佛陀用十力將其粉碎無餘， 佛陀的慈悲光明照耀十方，這被稱為光幢妙法門。 得以見到如來滅除愚癡迷惑，清凈的智慧充滿一切， 永遠脫離惡趣的各種恐怖，這被稱為寂境妙法門。 如來的每個毛孔都放出光明，隨著眾生所應得的而聽到佛法， 普遍引導眾生到達善處，這被稱為善幢妙法門。 所有十方諸佛的事業，此處的眾生都能全部見到， 如來的法界充滿虛空，這被稱為凈華勝法門。 無量劫海中諸佛的國土，都是最殊勝的智慧境界， 如來對此沒有絲毫的驕傲之心，這是大力幢妙法門。 又有善化天王，在一切法中分別化現的法門中，得到自在；靜光時天，在觀察一切有和我的真實法門中，得到自在；化力光天，在使眾生遠離愚癡、智慧圓滿的法門中，得到自在；難勝天，在諸佛音聲中發起一切歡喜勇猛的法門中，得到自在；念光天，在一切佛的相好功德具足無盡的法門中，得到自在；踴云音天，在以清凈智慧次第憶念過去無量劫的法門中，得到自在；凈光勝天，在使一切眾生增長各種功德智慧的法門中，得到自在；樂光髻天，在一切空界結跏趺坐無礙的法門中，得到自在；樂智慧天，在一切方便境界無盡力的法門中，得到自在；華光髻天，在觀察眾生的業行苦樂等同的法門中，得到自在。
【English Translation】 English version The sea cannot exhaust it, The Buddha pervades the ten directions with one sound, this is called the Dharma Gate of Superior Courage and Goodness. All the Buddha lands in the ten directions, entering one hair of the Buddha is still not full, The Buddha's great compassion is like the void, this is called the Dharma Gate of Pure Wisdom. The arrogance of all sentient beings is like a high mountain, the Buddha shatters it completely with the ten powers, The Buddha's compassionate light illuminates the ten directions, this is called the Wonderful Dharma Gate of Light Banner. Being able to see the Tathagata extinguish ignorance and delusion, pure wisdom fills everything, Forever escaping the various terrors of the evil realms, this is called the Wonderful Dharma Gate of Tranquil Realm. Every pore of the Tathagata emits light, and according to what sentient beings should receive, they hear the Dharma, Universally guiding sentient beings to good destinations, this is called the Wonderful Dharma Gate of Good Banner. All the deeds of the Buddhas in the ten directions, all beings here can see them, The Tathagata's Dharma realm fills the void, this is called the Superior Dharma Gate of Pure Flower. The Buddha lands in the immeasurable kalpas of seas, are all the most supreme realms of wisdom, The Tathagata has no pride in this, this is the Wonderful Dharma Gate of Great Power Banner. Furthermore, there is the Deva King Good Transformation, who attains freedom in the Dharma Gate of transforming all dharmas; the Deva Tranquil Light Time, who attains freedom in the Dharma Gate of observing all existence and the true nature of self; the Deva Transformation Power Light, who attains freedom in the Dharma Gate of fulfilling the wisdom of sentient beings by freeing them from ignorance; the Deva Difficult to Conquer, who attains freedom in the Dharma Gate of arousing all joy and courage from the Buddha's voice; the Deva Thought Light, who attains freedom in the Dharma Gate of the endless perfection of all the Buddha's marks and merits; the Deva Leaping Cloud Sound, who attains freedom in the Dharma Gate of recalling the past immeasurable kalpas in order with pure wisdom; the Deva Pure Light Victory, who attains freedom in the Dharma Gate of nurturing various merits and wisdom in all sentient beings; the Deva Joyful Light Crest, who attains freedom in the Dharma Gate of sitting in full lotus posture without obstruction in all empty realms; the Deva Joyful Wisdom, who attains freedom in the Dharma Gate of the endless power of all expedient realms; the Deva Flower Light Crest, who attains freedom in the Dharma Gate of observing the karma, suffering, and joy of sentient beings equally.
法門，而得自在。
爾時，善化天王承佛神力，遍觀化樂天眾，以偈頌曰：
「法身於世難思議， 如來普現應眾生， 緣性無造非真實， 行業莊嚴現世間。 方便求佛無所有， 攬之十方不可得， 法身示現無真實， 出生自在如是見。 無量劫海修諸行， 斷除眾生愚癡冥， 如來智慧甚清凈， 是名佛慧除癡力。 一切世界妙音聲， 悉無能及如來音， 一音遠震遍十方， 是名勝音妙法門。 一切眾生諸功德， 不及如來一相福， 佛德如空無邊際， 是名生光妙法門。 三世無量劫中事， 世界成敗種種相， 於一毛孔悉能現， 是名清凈無上智。 求空邊際猶可得， 佛一毛孔無涯限， 佛德如是不思議， 是名如來凈知見。 佛于先世無量劫， 具滿一切波羅蜜， 勤修精進無厭怠， 是名樂見凈法門。 行業因緣難思議， 佛為眾生說無餘， 普現諸法凈無穢， 是名無上深法門。 觀見如來一毛孔， 一切眾生悉入中， 眾生亦無往來想， 是名諸方照法門。」◎
◎復有兜率天王，于成就諸佛轉法輪法門，而得自在；樂寶髻天，于虛空界凈光法門，而得自在；勝幢天，于廣愿海入諸眾生寂靜
【現代漢語翻譯】 現代漢語譯本 通過這些法門，便能獲得自在。
這時，善化天王憑藉佛的神力，遍觀化樂天的天眾，用偈頌說道：
『法身在世間難以思議，如來普遍顯現以應眾生， 緣起性空無造作並非真實，行業莊嚴顯現在世間。 以方便法求佛，實則無所得，遍尋十方也無法得到， 法身所示現並非真實，出生自在應如是見。 無量劫海中修持各種修行，斷除眾生的愚癡和黑暗， 如來的智慧非常清凈，這被稱為佛的智慧，能去除愚癡的力量。 一切世界美妙的聲音，都無法比得上如來的聲音， 一聲遠震遍及十方，這被稱為殊勝的聲音，是微妙的法門。 一切眾生的功德，都比不上如來一相的福德， 佛的功德如虛空般無邊無際，這被稱為生光微妙的法門。 三世無量劫中所發生的事，世界成敗的種種景象， 都能在一個毛孔中全部顯現，這被稱為清凈無上的智慧。 尋求虛空的邊際尚可得到，而佛的一個毛孔卻無邊無際， 佛的功德如此不可思議，這被稱為如來的清凈知見。 佛在過去世無量劫中，圓滿了一切波羅蜜（到達彼岸的方法）， 勤奮修行精進而不懈怠，這被稱為樂見清凈的法門。 行業因緣難以思議，佛為眾生說盡一切， 普遍顯現諸法清凈無染，這被稱為無上甚深的法門。 觀見如來一個毛孔，一切眾生都能進入其中， 眾生也沒有往來之想，這被稱為照耀諸方的法門。』
又有兜率天王，在成就諸佛轉法輪的法門中，獲得自在；樂寶髻天，在虛空界凈光法門中，獲得自在；勝幢天，在廣愿海進入諸眾生寂靜
【English Translation】 English version Through these Dharma (teachings) methods, one attains freedom.
At that time, King Shanhua, relying on the Buddha's spiritual power, observed all the beings in the Heaven of Transformation and Joy, and spoke in verses:
'The Dharma body (Dharmakaya) is inconceivable in the world, the Tathagata (Buddha) appears universally to respond to sentient beings, The nature of dependent origination is uncreated and not real, the adornment of actions manifests in the world. Seeking the Buddha through expedient means, there is actually nothing to be gained, searching in all ten directions, it cannot be found, The Dharma body's manifestation is not real, the freedom of birth should be seen in this way. In immeasurable kalpas (eons), one cultivates various practices, cutting off the ignorance and darkness of sentient beings, The Tathagata's wisdom is extremely pure, this is called the Buddha's wisdom, the power to remove ignorance. All the wonderful sounds of all the worlds cannot compare to the Tathagata's sound, One sound resonates far and wide in all ten directions, this is called the supreme sound, a wonderful Dharma method. All the merits of all sentient beings cannot compare to the merit of one aspect of the Tathagata, The Buddha's merit is boundless like space, this is called the wonderful Dharma method of generating light. The events of immeasurable kalpas in the three times, the various appearances of the world's formation and destruction, Can all be manifested in one pore, this is called pure and unsurpassed wisdom. Seeking the edge of space can still be found, but one pore of the Buddha is boundless, The Buddha's merit is so inconceivable, this is called the Tathagata's pure knowledge and vision. In past lives, in immeasurable kalpas, the Buddha perfected all Paramitas (perfections), Diligently cultivating with vigor and without weariness, this is called the pure Dharma method of joyful seeing. The causes and conditions of actions are inconceivable, the Buddha explains everything to sentient beings without reservation, Universally manifesting all Dharmas (teachings) as pure and undefiled, this is called the unsurpassed profound Dharma method. Observing one pore of the Tathagata, all sentient beings can enter into it, Sentient beings also have no thought of coming or going, this is called the Dharma method of illuminating all directions.'
Furthermore, the King of Tushita Heaven attained freedom in the Dharma method of accomplishing the turning of the Dharma wheel by all Buddhas; the Heaven of Joyful Jewel Crown attained freedom in the Dharma method of pure light in the realm of space; the Heaven of Victorious Banner attained freedom in the vast ocean of vows entering the tranquility of all sentient beings.
法門，而得自在；百光明天，於一切法無量無相觀行法門，而得自在；超踴月天，于佛境界超踴覺力法門，而得自在；勝眼光天，于喜修集不可沮壞菩提心法門，而得自在；宿莊嚴天，于諸十方佛調伏眾生方便法門，而得自在；樂靜妙天，于無邊心海唸唸迴向隨器普現法門，而得自在。
爾時，兜率天王承佛神力，遍觀兜率天眾，以偈頌曰：
「如來普周等法界， 為垢眾生出現世， 隨諸所欲為說法， 是名無上勝法王。 如來宿世無量行， 清凈愿海具足滿， 一切諸法悉周備， 是名方便勝功德。 如來法身不思議， 法界法性辯亦然， 光明普照一切法， 寂靜諸法皆悉現。 眾生癡闇結業障， 高心放逸馳境界， 如來為說寂滅法， 歡喜善樂悉能見。 一切世間最上歸， 救護群生除眾苦， 眾生樂觀無上尊， 猶如滿月顯高山。 諸佛境界不思議， 一切法界亦如是， 于諸法力悉究竟， 定慧方便皆成就。 清凈境界功德海， 一切眾生有緣者， 聞佛功德發菩提， 消除塵垢成最勝。 如世界海微塵數， 諸佛子等悉來集， 供養如來聽受法， 悉睹法幢方便王。」
復有夜摩天王，于諸眾生離憂迴向善根法門，
【現代漢語翻譯】 現代漢語譯本 百光明天（Bail Guangming Tian），在一切法無量無相觀行法門中獲得自在；超踴月天（Chao Yue Yue Tian），在佛境界超踴覺力法門中獲得自在；勝眼光天（Sheng Yangguang Tian），在喜悅地修習不可摧毀的菩提心法門中獲得自在；宿莊嚴天（Su Zhuangyan Tian），在十方諸佛調伏眾生的方便法門中獲得自在；樂靜妙天（Le Jingmiao Tian），在無邊心海唸唸迴向、隨眾生根器普現的法門中獲得自在。
這時，兜率天王（Doushuai Tianwang）承蒙佛的神力，遍觀兜率天眾，以偈頌說道：
『如來普遍周遍於法界，爲了有垢染的眾生而出現於世，隨順眾生的各種願望而說法，這就是無上殊勝的法王。 如來在過去世所修的無量行，清凈的愿海已經具足圓滿，一切諸法都已完備，這就是方便的殊勝功德。 如來的法身不可思議，法界和法性也是如此，光明普照一切法，寂靜的諸法都顯現出來。 眾生因愚癡和黑暗而結下業障，心高氣傲、放縱馳騁于外境，如來為他們宣說寂滅之法，使他們歡喜、善良、快樂，都能見到真理。 如來是一切世間最高的歸宿，救護眾生，解除他們的痛苦，眾生都樂觀地仰望無上尊者，就像滿月顯現在高山之上。 諸佛的境界不可思議，一切法界也是如此，對於諸法的力量都已究竟，定慧和方便都已成就。 清凈的境界是功德的海洋，一切與佛有緣的眾生，聽聞佛的功德而發起菩提心，就能消除塵垢，成就最殊勝的果位。 如同世界海的微塵數一樣多的諸佛之子都聚集而來，供養如來，聽受佛法，都瞻仰到法幢和方便之王。』
又有夜摩天王（Yemo Tianwang），在使眾生遠離憂愁、迴向善根的法門中獲得自在；
【English Translation】 English version Bail Guangming Tian (Hundred Light Heaven), attained freedom in the Dharma gate of observing all dharmas as immeasurable and without form; Chao Yue Yue Tian (Transcending Moon Heaven), attained freedom in the Dharma gate of the Buddha's realm of transcending and awakening power; Sheng Yangguang Tian (Victorious Eye Light Heaven), attained freedom in the Dharma gate of joyfully cultivating the indestructible Bodhi mind; Su Zhuangyan Tian (Past Adornment Heaven), attained freedom in the Dharma gate of the Buddhas of the ten directions taming sentient beings with skillful means; Le Jingmiao Tian (Joyful Serene Wonder Heaven), attained freedom in the Dharma gate of dedicating thoughts in the boundless ocean of mind, manifesting universally according to the capacity of beings.
At that time, the Doushuai Tianwang (Tushita Heaven King), by the power of the Buddha, observed all the beings in the Tushita Heaven and spoke in verse:
'The Tathagata pervades the entire Dharma realm, appearing in the world for the sake of defiled beings, teaching the Dharma according to their various desires, this is called the unsurpassed King of Dharma. The Tathagata's immeasurable practices in past lives, the pure ocean of vows is fully complete, all dharmas are fully prepared, this is called the skillful means of supreme merit. The Tathagata's Dharma body is inconceivable, the Dharma realm and Dharma nature are also like this, the light illuminates all dharmas, and all the tranquil dharmas manifest. Sentient beings, due to ignorance and darkness, create karmic obstacles, with arrogance and indulgence, they rush towards external realms, the Tathagata teaches them the Dharma of cessation, so that they are joyful, kind, and happy, and can see the truth. The Tathagata is the highest refuge of all the world, protecting beings and removing their suffering, beings all look up to the unsurpassed honored one with optimism, like the full moon appearing on a high mountain. The realm of the Buddhas is inconceivable, the entire Dharma realm is also like this, the power of all dharmas has been fully realized, and both samadhi and wisdom, and skillful means have been accomplished. The pure realm is an ocean of merit, all sentient beings who have a connection with the Buddha, upon hearing the Buddha's merit, generate the Bodhi mind, and can eliminate defilements and achieve the most supreme fruit. Like the number of dust particles in the ocean of worlds, all the Buddha's children have gathered, making offerings to the Tathagata, listening to the Dharma, and all behold the Dharma banner and the King of skillful means.'
Furthermore, there was the Yemo Tianwang (Yama Heaven King), who attained freedom in the Dharma gate of enabling sentient beings to be free from sorrow and dedicate their roots of goodness;
而得自在；悅樂光天，于諸境界法門，而得自在；無盡慧天，于離諸患具大慈悲法門，而得自在；凈莊嚴天，于分別諸根法門，而得自在；持須彌天，于無量總持照明法門，而得自在；不思議慧天，于諸境界業行真實不思議法門，而得自在；臍輪天，于轉法輪調伏眾生法門，而得自在；不思議光天，于眾生界勝眼普觀法門，而得自在；月姿顏天，于諸法實普現法門，而得自在；普音遍觀天，于諸天眾所應施作心凈法門，而得自在。
爾時，夜摩天王承佛神力，遍觀夜摩天眾，以偈頌曰：
「佛于無量大劫海， 生死煩惱永已盡， 能教眾生清凈道， 佛為一切智慧燈。 如來法身甚彌曠， 周遍十方無涯際， 智慧光明方便力， 寂滅禪樂亦無邊。 生老病死憂悲苦， 毒害逼切惱眾生， 為斯等類起慈悲， 以無盡智示菩提。 如來智慧隨順覺， 了達三世無障礙， 一切善行悉了知， 是名樂化明法門。 無量總持無邊際， 如來辯海無窮盡， 能轉清凈妙法輪， 是名須彌總持門。 無上大聖一妙身， 應化周滿一切世， 悉現一切眾生前， 是名善光勝境界。 眾生一見如來身， 悉能斷除眾煩惱， 遠離一切諸魔事， 是名清凈妙境界。
【現代漢語翻譯】 現代漢語譯本 而得自在；悅樂光天（指天神名），于諸境界法門，而得自在；無盡慧天（指天神名），于離諸患具大慈悲法門，而得自在；凈莊嚴天（指天神名），于分別諸根法門，而得自在；持須彌天（指天神名），于無量總持照明法門，而得自在；不思議慧天（指天神名），于諸境界業行真實不思議法門，而得自在；臍輪天（指天神名），于轉法輪調伏眾生法門，而得自在；不思議光天（指天神名），于眾生界勝眼普觀法門，而得自在；月姿顏天（指天神名），于諸法實普現法門，而得自在；普音遍觀天（指天神名），于諸天眾所應施作心凈法門，而得自在。 爾時，夜摩天王（指天神名）承佛神力，遍觀夜摩天眾，以偈頌曰： 『佛于無量大劫海，生死煩惱永已盡，能教眾生清凈道，佛為一切智慧燈。 如來法身甚彌曠，周遍十方無涯際，智慧光明方便力，寂滅禪樂亦無邊。 生老病死憂悲苦，毒害逼切惱眾生，為斯等類起慈悲，以無盡智示菩提。 如來智慧隨順覺，了達三世無障礙，一切善行悉了知，是名樂化明法門。 無量總持無邊際，如來辯海無窮盡，能轉清凈妙法輪，是名須彌總持門。 無上大聖一妙身，應化周滿一切世，悉現一切眾生前，是名善光勝境界。 眾生一見如來身，悉能斷除眾煩惱，遠離一切諸魔事，是名清凈妙境界。』
【English Translation】 English version and attained freedom; the Joyful Light Heaven (a celestial being), attained freedom in the Dharma gate of all realms; the Inexhaustible Wisdom Heaven (a celestial being), attained freedom in the Dharma gate of great compassion, free from all afflictions; the Pure Adornment Heaven (a celestial being), attained freedom in the Dharma gate of distinguishing all roots; the Sumeru-Holding Heaven (a celestial being), attained freedom in the Dharma gate of illuminating immeasurable Dharanis; the Inconceivable Wisdom Heaven (a celestial being), attained freedom in the Dharma gate of the true and inconceivable actions of all realms; the Navel Wheel Heaven (a celestial being), attained freedom in the Dharma gate of turning the Dharma wheel to subdue sentient beings; the Inconceivable Light Heaven (a celestial being), attained freedom in the Dharma gate of universally observing the sentient realms with superior eyes; the Moon-Faced Heaven (a celestial being), attained freedom in the Dharma gate of universally manifesting the reality of all Dharmas; the Universal Sound Observing Heaven (a celestial being), attained freedom in the Dharma gate of purifying the minds of all celestial beings. At that time, the Yama Heaven King (a celestial being), empowered by the Buddha's spiritual power, surveyed the Yama Heaven assembly and spoke in verse: 'The Buddha, through immeasurable great kalpas, has forever exhausted the cycle of birth and death and afflictions, able to teach sentient beings the pure path, the Buddha is the lamp of all wisdom. The Tathagata's Dharma body is vast and boundless, pervading the ten directions without limit, with the power of wisdom, light, and skillful means, the joy of tranquil meditation is also boundless. Birth, old age, sickness, death, sorrow, and suffering, the poison of harm oppresses and troubles sentient beings, for these beings, compassion arises, with inexhaustible wisdom, showing the path to Bodhi. The Tathagata's wisdom follows enlightenment, understanding the three times without obstruction, knowing all good deeds, this is called the Dharma gate of joyful transformation. Immeasurable Dharanis are boundless, the Tathagata's ocean of eloquence is inexhaustible, able to turn the pure and wonderful Dharma wheel, this is called the Sumeru-Holding Dharani gate. The supreme great sage, with one wondrous body, manifests transformations throughout all worlds, appearing before all sentient beings, this is called the realm of auspicious light. When sentient beings see the Tathagata's body, they can cut off all afflictions, and stay away from all demonic activities, this is called the pure and wonderful realm.'
佛於一切大眾海， 處此眾會悉遍照， 普為眾生雨法雨， 是名普音稱法門。」◎
大方廣佛華嚴經卷第一 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二
東晉天竺三藏佛馱跋陀羅譯
世間凈眼品第一之二
◎復有釋提桓因，於三世佛出興住滅決定大智念喜法門，而得自在；普稱滿天，于眾生色、如來色身諸功德力清凈法門，而得自在；慈眼天，于平等慈雲蔭覆法門，而得自在；寶光稱天，于眾光色具足唸佛普勢法門，而得自在；樂喜髻天，于觀眾生業報法門，而得自在；樂念凈天，于諸佛國具凈法門，而得自在；須彌勝音天，于觀世間生滅法門，而得自在；念智慧天，于起當來菩薩諸行化眾生因超念法門，而得自在；凈華光天，於一切天娛樂法門，而得自在；慧日眼天，于諸天處教化流通善根法門，而得自在。
爾時，釋提桓因承佛神力，遍觀三十三天眾，以偈頌曰：
「若念一切三世佛， 廣能觀察佛境界， 諸佛國土成敗事， 以佛神力皆悉見， 佛身清凈滿十方， 妙色無比應一切， 光明照耀最殊特， 具足廣稱如是見， 本修方便大慈海， 充滿一切諸眾生， 悉能調伏一切眾，
【現代漢語翻譯】 現代漢語譯本 佛陀在一切大眾聚集的海洋中，處於這眾會之中，光芒普照一切，普遍為眾生降下佛法的甘露，這被稱為『普音稱法門』。
《大方廣佛華嚴經》卷第一 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二
東晉天竺三藏佛馱跋陀羅譯
世間凈眼品第一之二
又有釋提桓因（帝釋天），在『於三世佛出興住滅決定大智念喜法門』中，獲得自在；『普稱滿天』（指帝釋天所居之天界），在『于眾生色、如來色身諸功德力清凈法門』中，獲得自在；慈眼天，在『于平等慈雲蔭覆法門』中，獲得自在；寶光稱天，在『于眾光色具足唸佛普勢法門』中，獲得自在；樂喜髻天，在『于觀眾生業報法門』中，獲得自在；樂念凈天，在『于諸佛國具凈法門』中，獲得自在；須彌勝音天，在『于觀世間生滅法門』中，獲得自在；念智慧天，在『于起當來菩薩諸行化眾生因超念法門』中，獲得自在；凈華光天，在『於一切天娛樂法門』中，獲得自在；慧日眼天，在『于諸天處教化流通善根法門』中，獲得自在。
這時，釋提桓因承蒙佛陀的神力，遍觀三十三天眾，以偈頌說道：
『如果憶念一切三世諸佛，就能廣泛觀察佛的境界，諸佛國土的成敗之事，憑藉佛的神力都能看見，佛身清凈充滿十方，美妙的色彩無與倫比，應現一切，光明照耀最為殊勝，具足廣大的稱讚，像這樣看見，本修方便的大慈悲海，充滿一切眾生，都能調伏一切眾生，』
【English Translation】 English version The Buddha, in the ocean of all great assemblies, dwells in this gathering, illuminating all, universally showering the Dharma rain upon all beings; this is called the 'Universal Sound Dharma Gate'.
The Great Extensive Buddha Flower Adornment Sutra, Volume 1 Taisho Tripitaka Volume 09, No. 0278, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 2
Translated by Tripitaka Master Buddhabhadra of Eastern Jin Dynasty from India
Chapter One, Part Two: Pure Eyes of the World
Furthermore, there is Shakra Devanam Indra (Indra, the king of gods), who has attained mastery in the 'Dharma Gate of Joyful Mindfulness of the Great Wisdom that Determines the Appearance, Abiding, and Passing Away of the Buddhas of the Three Times'; 'Universal Praise Fills the Heavens' (referring to the heavenly realm where Indra resides), has attained mastery in the 'Dharma Gate of the Pure Power of Merits of the Colors of Beings and the Colors of the Buddha's Body'; the Compassionate Eye Heaven, has attained mastery in the 'Dharma Gate of the Equal Compassionate Cloud Covering'; the Treasure Light Praise Heaven, has attained mastery in the 'Dharma Gate of the Universal Power of Mindfulness of the Buddha with Complete Light and Colors'; the Joyful Crest Heaven, has attained mastery in the 'Dharma Gate of Observing the Karmic Retribution of Beings'; the Joyful Mindfulness Pure Heaven, has attained mastery in the 'Dharma Gate of the Pure Lands of All Buddhas'; the Sumeru Superior Sound Heaven, has attained mastery in the 'Dharma Gate of Observing the Birth and Death of the World'; the Mindfulness Wisdom Heaven, has attained mastery in the 'Dharma Gate of the Cause of the Future Bodhisattvas' Practices to Transform Beings, Transcending Mindfulness'; the Pure Flower Light Heaven, has attained mastery in the 'Dharma Gate of the Enjoyment of All Heavens'; the Wisdom Sun Eye Heaven, has attained mastery in the 'Dharma Gate of Teaching and Circulating Good Roots in All Heavens'.
At that time, Shakra Devanam Indra, empowered by the Buddha's spiritual power, surveyed the assembly of the Thirty-Three Heavens and spoke in verse:
'If one contemplates all the Buddhas of the three times, one can broadly observe the realm of the Buddhas, the matters of success and failure of the Buddha lands, all can be seen by the Buddha's spiritual power, the Buddha's body is pure and fills the ten directions, its wondrous colors are incomparable, responding to all, its light shines most extraordinarily, possessing vast praise, seeing in this way, the great ocean of compassion cultivated from the beginning, fills all beings, and is able to subdue all beings,'
開清凈眼見無極， 唸佛功德無量故， 得生廣大歡喜心， 世間無與如來等， 離垢稱王住法門， 清凈業海滿眾生， 一切悉見無有餘， 種種因起深廣福， 如是善見猶滿月， 諸佛充滿遍十方， 一切眾生無不見， 既得見已悉調伏， 皆得無上方便念， 如來智身明凈眼， 周遍一切十方剎， 悉令眾生皆睹見， 妙音宣化無不解， 佛一毛孔現眾行， 佛子見已具修習， 具足成就無量德， 如是善慧猶滿月， 一切眾生得悅樂， 皆因如來神力生， 如來無量功德故， 是名無垢雜華門， 若能須臾念如來， 乃至一念功德力， 永得遠離眾惡趣， 智慧日光滅癡闇。」
復有日光天子，于照十方諸眾生身盡未來際正住莊嚴法門，而得自在；眼焰光天，于照諸色無上智海法門，而得自在；須彌光天，于起眾生轉勝清凈功德法門，而得自在；凈寶月天，於樂度一切苦行法門，而得自在；勇猛不退天，于無障礙普照法門，而得自在；妙華光天，于凈日光照眾生身法門，而得自在；勝光天，于光照世間積集功德法門，而得自在；寶髻天，于眾寶海現種種色境界法門，而得自在；明眼天，於一切趣開清凈眼觀法界藏法門，而得自在；勝地天，
【現代漢語翻譯】 現代漢語譯本 開啟清凈的眼睛，能見到無邊無際的境界， 因爲念佛的功德無量，所以能生起廣大歡喜的心。 世間沒有任何事物能與如來（Tathagata，佛的稱號）相比， 如來遠離一切垢染，被稱為法王，安住于佛法之門。 清凈的業力如大海般充滿眾生，一切眾生都能看見，沒有遺漏。 種種因緣生起深廣的福德，這樣的善見就像滿月一樣圓滿。 諸佛（Buddhas）充滿遍佈十方世界，一切眾生沒有不能看見的。 既然已經見到諸佛，就能被調伏，都能得到無上的方便法門。 如來的智慧之身，明凈的眼睛，周遍一切十方世界， 使一切眾生都能看見，美妙的聲音宣講佛法，沒有不理解的。 佛的一個毛孔就能顯現種種修行，佛子們見到后都能修習。 具足成就無量的功德，這樣的善慧就像滿月一樣圓滿。 一切眾生都能得到喜悅和快樂，都是因為如來的神力所生。 因為如來有無量的功德，所以這被稱為無垢雜華門。 如果能夠片刻唸誦如來，乃至一念的功德力， 就能永遠遠離各種惡道，智慧的光芒能滅除愚癡的黑暗。
又有日光天子（Suryaprabha Deva），以照耀十方一切眾生的身體，直至未來際，安住于莊嚴的法門，而得自在；眼焰光天（Netrajyoti Deva），以照耀一切色相的無上智慧之海的法門，而得自在；須彌光天（Sumeruprabha Deva），以發起眾生轉為殊勝清凈功德的法門，而得自在；凈寶月天（Shuddharatnachandra Deva），以樂於度脫一切苦行的法門，而得自在；勇猛不退天（Vikrantavikramin Deva），以無障礙普照的法門，而得自在；妙華光天（Suchitrapushpaprabha Deva），以清凈日光照耀眾生身體的法門，而得自在；勝光天（Shriprabha Deva），以光明照耀世間積聚功德的法門，而得自在；寶髻天（Ratnaketu Deva），以在眾寶海中顯現種種色相境界的法門，而得自在；明眼天（Suchakshu Deva），以在一切趣向中開啟清凈的眼睛，觀察法界藏的法門，而得自在；勝地天（Shridhar Deva），
【English Translation】 English version Opening pure eyes, one sees the boundless realms, Because the merit of reciting the Buddha's name is immeasurable, one gains a vast and joyful heart. There is nothing in the world comparable to the Tathagata (Buddha's title), The Tathagata is free from all defilements, called the King of Dharma, abiding in the gate of Dharma. Pure karma, like an ocean, fills all beings, and all beings can see it without omission. Various causes give rise to profound and vast blessings, and such good vision is like a full moon. All Buddhas fill and pervade the ten directions, and all beings can see them. Having seen the Buddhas, they can be tamed and obtain the supreme expedient Dharma. The Tathagata's wisdom body, with clear and bright eyes, pervades all the ten directions, Enabling all beings to see, and the wonderful sound proclaims the Dharma, which is understood by all. From one pore of the Buddha, various practices are manifested, and the Buddha's disciples, having seen them, cultivate them. They fully accomplish immeasurable merits, and such good wisdom is like a full moon. All beings obtain joy and happiness, all arising from the Tathagata's divine power. Because the Tathagata has immeasurable merits, this is called the Immaculate Variegated Flower Gate. If one can recite the Tathagata for a moment, even with the merit of one thought, One will forever be far from all evil paths, and the light of wisdom will extinguish the darkness of ignorance.
Moreover, there is Suryaprabha Deva (Sunlight Deva), who, by illuminating the bodies of all beings in the ten directions, abides in the majestic Dharma gate until the end of time, and attains freedom; Netrajyoti Deva (Eye Flame Light Deva), who, by the Dharma gate of the unsurpassed wisdom ocean that illuminates all forms, attains freedom; Sumeruprabha Deva (Mount Sumeru Light Deva), who, by the Dharma gate of causing beings to transform into superior pure merits, attains freedom; Shuddharatnachandra Deva (Pure Jewel Moon Deva), who, by the Dharma gate of delighting in liberating all ascetic practices, attains freedom; Vikrantavikramin Deva (Courageous and Unretreating Deva), who, by the unobstructed and universally illuminating Dharma gate, attains freedom; Suchitrapushpaprabha Deva (Beautiful Flower Light Deva), who, by the Dharma gate of pure sunlight illuminating the bodies of beings, attains freedom; Shriprabha Deva (Glorious Light Deva), who, by the Dharma gate of light illuminating the world and accumulating merits, attains freedom; Ratnaketu Deva (Jewel Crest Deva), who, by the Dharma gate of manifesting various forms and realms in the ocean of jewels, attains freedom; Suchakshu Deva (Clear Eye Deva), who, by opening pure eyes in all realms and observing the Dharma realm treasury, attains freedom; Shridhar Deva (Glorious Land Deva),
于諸眾生凈乘法門，而得自在。
爾時，日光天子承佛神力，遍觀日天子眾，以偈頌曰：
「佛慧光明無邊際， 普照十方無量土， 令一切眾面睹佛， 種種方便化眾生。 眾生大海廣無量， 悉能具足知其心， 開發眾生智慧海， 善勝光明如是見。 如來普為出興世， 遍照十方悉無餘， 如來法身無等等， 以無上智演說法。 無數劫海諸有中， 難行苦行為眾生， 是故凈光如虛空， 妙身顯現猶滿月。 佛演妙音無障礙， 周遍十方悉無餘， 分別廣演一切法， 因緣方便具足說。 放大光明不思議， 十方世界悉明凈， 令人歡喜發道意， 是名莊嚴勝法門。 一切世間諸光明， 不及佛身一毛光， 佛光微妙難思議， 最勝能現此神變。 一切諸佛法如是， 各坐十方道樹下， 為眾分別道非道， 清凈妙眼如是見。 癡冥眾生盲無目， 為斯苦類開凈眼， 為彼示現智慧燈， 得見如來清凈身。 方便自在無倒惑， 悉應堪受一切供， 漸教開示解脫道， 是名凈眼方便地。 於一法門說無邊， 無數劫中廣敷演， 分別深遠清凈義， 是名周遍妙法門。」◎
◎復有月天子，于調伏眾
【現代漢語翻譯】 現代漢語譯本 在所有眾生中，對於清凈的乘法（Yana，佛教的修行方法）之門，能夠獲得自在。
這時，日光天子（Sūryadeva，太陽神）憑藉佛的神力，遍觀所有日光天子眾，以偈頌說道：
『佛的智慧光明沒有邊際，普遍照耀十方無量的國土， 使一切眾生都能親眼見到佛，用種種方便來教化眾生。 眾生如大海般廣闊無量，佛完全能夠了解他們的心， 開發眾生的智慧之海，善勝光明（Subhavyūha，佛的別名）就是這樣看到的。 如來普遍爲了救度眾生而出現於世，光明遍照十方沒有遺漏， 如來的法身（Dharmakāya，佛的真身）無與倫比，用無上的智慧演說佛法。 在無數劫海的輪迴中，爲了眾生而行持難行的苦行， 因此，佛的清凈光明如虛空一般，美妙的身體顯現如同滿月。 佛演說美妙的音聲沒有障礙，周遍十方沒有遺漏， 分別廣泛地演說一切佛法，因緣和方便都具足地宣說。 佛放出不可思議的大光明，使十方世界都明亮清凈， 令人歡喜而發起求道之心，這被稱為莊嚴殊勝的法門。 世間一切的光明，都比不上佛身的一根毫毛的光芒， 佛的光明微妙難以思議，最殊勝能夠顯現這種神通變化。 一切諸佛的法都是如此，各自坐在十方世界的菩提樹下， 為眾生分別什麼是道，什麼不是道，清凈的妙眼就是這樣看到的。 愚癡黑暗的眾生如同盲人沒有眼睛，爲了這些受苦的眾生開啟清凈的眼睛， 為他們示現智慧的明燈，使他們能夠見到如來清凈的身體。 佛的方便自在沒有顛倒迷惑，完全堪受一切供養， 逐漸教導開示解脫之道，這被稱為清凈眼方便的境界。 對於一個法門，能說出無邊的道理，在無數劫中廣泛地敷演， 分別闡述深遠清凈的意義，這被稱為周遍的妙法門。』
接著，又有月天子（Candradeva，月神），對於調伏眾生
【English Translation】 English version Being free in the pure vehicle (Yana, Buddhist practice) teachings for all beings.
At that time, the Sun God (Sūryadeva) by the power of the Buddha, observed all the Sun Gods and spoke in verses:
'The Buddha's wisdom light is boundless, shining universally on countless lands in the ten directions, Enabling all beings to see the Buddha, using various skillful means to transform beings. Beings are as vast and immeasurable as the ocean, the Buddha is fully capable of knowing their minds, Developing the wisdom sea of beings, Subhavyūha (a name of the Buddha) sees the good and victorious light in this way. The Tathagata (Buddha) appears in the world universally to save beings, his light shines everywhere in the ten directions without omission, The Tathagata's Dharmakāya (Buddha's true body) is incomparable, using supreme wisdom to expound the Dharma. In the countless kalpas (eons) of existence, he practices difficult austerities for the sake of beings, Therefore, the Buddha's pure light is like the void, his wondrous body appears like the full moon. The Buddha's wonderful voice is without obstruction, pervading the ten directions without omission, Expounding all the Dharma widely and distinctly, explaining the causes, conditions, and skillful means completely. The Buddha emits inconceivable great light, making the ten directions of the world bright and pure, Causing people to rejoice and generate the aspiration for enlightenment, this is called the adorned and supreme Dharma gate. All the lights in the world cannot compare to a single hair of the Buddha's body, The Buddha's light is subtle and inconceivable, most supreme and able to manifest such miraculous transformations. The Dharma of all Buddhas is like this, each sitting under the Bodhi tree in the ten directions, Distinguishing for beings what is the path and what is not the path, the pure and wondrous eye sees it in this way. Ignorant and darkened beings are like the blind without eyes, for these suffering beings, he opens pure eyes, Showing them the lamp of wisdom, enabling them to see the pure body of the Tathagata. The Buddha's skillful means are free and without delusion, fully worthy of receiving all offerings, Gradually teaching and revealing the path of liberation, this is called the realm of pure-eyed skillful means. For one Dharma gate, he can speak of boundless principles, expounding widely for countless kalpas, Distinguishing and elucidating the profound and pure meaning, this is called the all-pervading wondrous Dharma gate.』
Then, there was also the Moon God (Candradeva), regarding the taming of beings
生普照法界法門，而得自在；耀華天，于普觀攝一切諸法境界法門，而得自在；勝光莊嚴天，于諸眾生心海境界皆悉令轉法門，而得自在；雜樂世間天，于能生一切不可思議愛樂法門，而得自在；眼光天，于令眾生實見法門，而得自在；現凈光天，于大慈悲救護一切苦惱眾生法門，而得自在；普游靜光天，于無癡凈月法門，而得自在；妙莊嚴天，于觀諸法如幻如化空無法門，而得自在；凈菩提天，于善解一切業行所起法門，而得自在；大光焰天，于滅諸天疑照度法門，而得自在。
爾時，月天子承佛神力，遍觀月天子眾，以偈頌曰：
「普于眾生放大光， 十方國土見如來， 照除一切愚癡闇， 明瞭不可思議法。 佛界無邊不可盡， 無量劫中集功德， 種種方便妙法門， 調伏一切眾生類。 如來智慧甚深遠， 知他無量諸心海， 隨順為轉凈法輪， 令生無量歡喜心。 眾生遠離賢聖樂， 沒在世間無量苦， 佛與斯等清凈法， 心得悅樂安隱住。 如來普放大光明， 分別世間諸法相， 罪福報應不敗亡， 清凈光天如是見。 佛是一切眾生地， 能持無量善果報， 悉令眾生離邪道， 善能安立方便地。 大慈悲云靡不覆， 佛身難思等眾生
【現代漢語翻譯】 現代漢語譯本 生普照法界（宇宙萬法界）法門，而得自在；耀華天（光輝燦爛的天界），于普觀攝一切諸法境界法門，而得自在；勝光莊嚴天（殊勝光芒莊嚴的天界），于諸眾生心海境界皆悉令轉法門，而得自在；雜樂世間天（充滿各種快樂的世間天界），于能生一切不可思議愛樂法門，而得自在；眼光天（目光敏銳的天界），于令眾生實見法門，而得自在；現凈光天（顯現清凈光芒的天界），于大慈悲救護一切苦惱眾生法門，而得自在；普游靜光天（普遍遊歷于寂靜光芒的天界），于無癡凈月法門，而得自在；妙莊嚴天（美妙莊嚴的天界），于觀諸法如幻如化空無法門，而得自在；凈菩提天（清凈覺悟的天界），于善解一切業行所起法門，而得自在；大光焰天（巨大光焰的天界），于滅諸天疑照度法門，而得自在。
爾時，月天子（月亮之神）承佛神力，遍觀月天子眾，以偈頌曰：
『普于眾生放大光，十方國土見如來， 照除一切愚癡闇，明瞭不可思議法。 佛界無邊不可盡，無量劫中集功德， 種種方便妙法門，調伏一切眾生類。 如來智慧甚深遠，知他無量諸心海， 隨順為轉凈法輪，令生無量歡喜心。 眾生遠離賢聖樂，沒在世間無量苦， 佛與斯等清凈法，心得悅樂安隱住。 如來普放大光明，分別世間諸法相， 罪福報應不敗亡，清凈光天如是見。 佛是一切眾生地，能持無量善果報， 悉令眾生離邪道，善能安立方便地。 大慈悲云靡不覆，佛身難思等眾生』
【English Translation】 English version The 'Birth of Universal Illumination of the Dharma Realm' Dharma gate, and attained self-mastery; the 'Glorious Flower Heaven' (a heaven of radiant splendor), in the Dharma gate of universally observing and encompassing all realms of phenomena, and attained self-mastery; the 'Heaven of Supreme Light Adornment' (a heaven adorned with supreme light), in the Dharma gate of causing all sentient beings' mind-sea realms to transform, and attained self-mastery; the 'Heaven of Mixed Joys of the World' (a heaven filled with various worldly joys), in the Dharma gate of generating all inconceivable love and joy, and attained self-mastery; the 'Heaven of Eye Light' (a heaven of keen vision), in the Dharma gate of enabling sentient beings to truly see, and attained self-mastery; the 'Heaven of Manifest Pure Light' (a heaven manifesting pure light), in the Dharma gate of great compassion saving all suffering sentient beings, and attained self-mastery; the 'Heaven of Universal Wandering in Tranquil Light' (a heaven universally wandering in tranquil light), in the Dharma gate of the pure moon without delusion, and attained self-mastery; the 'Heaven of Wonderful Adornment' (a heaven of wonderful adornment), in the Dharma gate of observing all phenomena as illusory, like a transformation, empty and without substance, and attained self-mastery; the 'Heaven of Pure Bodhi' (a heaven of pure enlightenment), in the Dharma gate of skillfully understanding all actions arising from karma, and attained self-mastery; the 'Heaven of Great Blazing Flame' (a heaven of great blazing flames), in the Dharma gate of extinguishing the doubts of all heavens and illuminating them, and attained self-mastery.
At that time, the Moon Deva (the god of the moon), empowered by the Buddha's spiritual power, observed all the Moon Devas and spoke in verse:
'Universally emitting great light upon all beings, in the ten directions, the lands see the Tathagata, Illuminating and dispelling all ignorance and darkness, understanding the inconceivable Dharma. The Buddha's realm is boundless and inexhaustible, accumulating merit throughout countless kalpas, With various skillful means and wonderful Dharma gates, subduing all kinds of sentient beings. The Tathagata's wisdom is profound and far-reaching, knowing the immeasurable mind-seas of others, In accordance with them, turning the pure Dharma wheel, causing immeasurable joy to arise in their hearts. Sentient beings are far from the joy of the wise and noble, submerged in the immeasurable suffering of the world, The Buddha gives such beings the pure Dharma, so their hearts find joy, peace, and secure dwelling. The Tathagata universally emits great light, distinguishing the characteristics of all phenomena in the world, The retribution of sin and merit is not lost, the Heaven of Pure Light sees it thus. The Buddha is the ground for all sentient beings, able to uphold immeasurable good karmic rewards, Enabling all sentient beings to leave the wrong paths, skillfully establishing the ground of skillful means. The great compassionate cloud covers all without exception, the Buddha's body is inconceivable, equal to all sentient beings.'
， 普雨法雨潤一切， 是佛第一上方便。 一切有無性如空， 佛是眾生大光明， 常勤方便利一切， 最勝清凈如是見。」
復有持國乾闥婆王，于攝一切眾生娛樂方便法門，而得自在；樂樹光乾闥婆，于佛功德莊嚴法門，而得自在；起凈眼乾闥婆，于眾生離憂喜法門，而得自在；華樹乾闥婆，于滅結使法門，而得自在；樂遊行乾闥婆，于調伏希望法門，而得自在；妙眼乾闥婆，於一切樂喜光藏正住法門，而得自在；師子幢乾闥婆，於一切方雨寶法門，而得自在；寶光解脫乾闥婆，于現一切妙身廣智法門，而得自在；金剛樹乾闥婆，于長養諸樹喜光法門，而得自在；現諸莊嚴乾闥婆，於一切佛諸境界行悉令眾生受樂法門，而得自在。
爾時，持國乾闥婆王承佛神力，遍觀乾闥婆眾，以偈頌曰：
「如來境界無量門， 一切眾生莫能思， 世尊清凈如虛空， 開示眾生見正道。 如來無量功德海， 一一毛孔悉得見， 能令一切隨意樂， 清凈悅樂如是見。 眾生無量憂苦海， 佛能除滅悉無餘， 佛以大慈多方便， 能開眾生清凈眼。 諸佛剎海滿十方， 如來光明悉遍照， 能除眾生煩惱垢， 演說甚深清凈法。 佛于無量諸劫海， 方便廣修
【現代漢語翻譯】 現代漢語譯本 普遍降下佛法之雨滋潤一切，這是佛陀最殊勝的方便法門。 一切有和無的自性都如同虛空，佛陀是眾生的大光明， 常常勤勉地運用方便法門利益一切眾生，這是最殊勝清凈的見解。
又有持國乾闥婆王（持國：守護國土；乾闥婆：天神，以香為食，善歌舞），在攝受一切眾生娛樂的方便法門上，得到自在；樂樹光乾闥婆（樂樹光：喜好樹木光輝的乾闥婆），在佛陀功德莊嚴的法門上，得到自在；起凈眼乾闥婆（起凈眼：擁有清凈眼目的乾闥婆），在使眾生遠離憂愁和喜悅的法門上，得到自在；華樹乾闥婆（華樹：喜好花樹的乾闥婆），在滅除煩惱結使的法門上，得到自在；樂**乾闥婆（原文缺失，此處保留原文），在調伏希望的法門上，得到自在；妙眼乾闥婆（妙眼：擁有微妙眼目的乾闥婆），在一切喜樂光明藏的正住法門上，得到自在；師子幢乾闥婆（師子幢：以獅子為旗幟的乾闥婆），在一切地方降下寶物的法門上，得到自在；寶光解脫乾闥婆（寶光解脫：擁有寶光並解脫的乾闥婆），在顯現一切微妙身形和廣闊智慧的法門上，得到自在；金剛樹乾闥婆（金剛樹：如同金剛般堅固的樹木的乾闥婆），在增長各種樹木的喜悅光明的法門上，得到自在；現諸莊嚴乾闥婆（現諸莊嚴：顯現各種莊嚴的乾闥婆），在使一切佛陀的境界和行為都讓眾生獲得快樂的法門上，得到自在。
這時，持國乾闥婆王承蒙佛陀的神力，遍觀乾闥婆大眾，用偈頌說道： 『如來的境界有無量的法門，一切眾生都無法思量， 世尊清凈如同虛空，開示眾生見到正道。 如來有無量功德如大海，每一個毛孔都能見到， 能使一切眾生隨心所欲地快樂，這是清凈喜悅的見解。 眾生有無量的憂愁痛苦如大海，佛陀能夠消除滅盡， 佛陀以大慈悲和多種方便法門，能夠開啟眾生清凈的眼睛。 諸佛的剎土如大海般充滿十方，如來的光明都普遍照耀， 能夠去除眾生的煩惱污垢，演說甚深清凈的佛法。 佛陀在無量劫海中，運用方便法門廣泛修行
【English Translation】 English version The Dharma rain universally moistens everything, this is the Buddha's foremost skillful means. The nature of all existence and non-existence is like emptiness, the Buddha is the great light for all beings, Constantly diligently using skillful means to benefit all beings, this is the most supreme and pure view.
Furthermore, there was Dhritarashtra Gandharva King (Dhritarashtra: upholder of the nation; Gandharva: celestial musician, feeds on fragrance), who attained mastery in the Dharma gate of gathering all beings for entertainment; Joyful Tree Light Gandharva (Joyful Tree Light: Gandharva who delights in the light of trees), who attained mastery in the Dharma gate of the Buddha's meritorious adornments; Pure Eye Gandharva (Pure Eye: Gandharva with pure eyes), who attained mastery in the Dharma gate of liberating beings from sorrow and joy; Flower Tree Gandharva (Flower Tree: Gandharva who delights in flower trees), who attained mastery in the Dharma gate of extinguishing afflictions; Joyful ** Gandharva (original text missing, kept as is), who attained mastery in the Dharma gate of subduing desires; Wonderful Eye Gandharva (Wonderful Eye: Gandharva with wonderful eyes), who attained mastery in the Dharma gate of dwelling rightly in the treasury of all joy and light; Lion Banner Gandharva (Lion Banner: Gandharva with a lion banner), who attained mastery in the Dharma gate of raining down treasures in all directions; Treasure Light Liberation Gandharva (Treasure Light Liberation: Gandharva with treasure light and liberation), who attained mastery in the Dharma gate of manifesting all wondrous forms and vast wisdom; Vajra Tree Gandharva (Vajra Tree: Gandharva of trees as strong as vajra), who attained mastery in the Dharma gate of nurturing the joyful light of all trees; Manifesting Adornments Gandharva (Manifesting Adornments: Gandharva who manifests various adornments), who attained mastery in the Dharma gate of making all the Buddha's realms and actions bring joy to all beings.
At that time, Dhritarashtra Gandharva King, by the Buddha's spiritual power, surveyed the Gandharva assembly and spoke in verse: 'The Tathagata's realm has limitless gates, all beings cannot fathom it, The World Honored One is pure like the void, revealing the right path for beings to see. The Tathagata has immeasurable merit like an ocean, every pore can be seen, Able to make all beings joyful at will, this is the pure and delightful view. Beings have immeasurable sorrows and sufferings like an ocean, the Buddha can eliminate them all without remainder, The Buddha, with great compassion and many skillful means, can open the pure eyes of beings. The Buddha's lands are like oceans filling the ten directions, the Tathagata's light shines everywhere, Able to remove the defilements of beings' afflictions, expounding the profound and pure Dharma. The Buddha, in immeasurable kalpas, widely cultivates using skillful means
凈國土， 以一切智無上音， 安慰無邊眾生類。 樂見如來普清凈， 眾生悉得無盡樂， 隨順能起解脫因， 得解脫冠心歡喜。 愚癡障蓋甚堅固， 眾生輪轉生死海， 如來示現廣大法， 演說清凈建法幢。 一切眾生無量門， 如來為現種種形， 多方便門照眾生， 愛音如來如是現。 如來方便無邊際， 善逝具足廣開現， 入最勝道方便行， 金剛樹下成正覺。 以無量劫為一念， 佛力能現亦不積， 能與眾生一切樂， 是名樂見方便門。」
復有毗樓勒鳩槃荼王，于能滅一切斗諍法門，而得自在；長燈照光鳩槃荼，於一切行現前法門，而得自在；善修幢鳩槃荼，于專正諸趣法門，而得自在；饒益諸行鳩槃荼，于善惡平等清凈法門，而得自在；除恐怖鳩槃荼，於一切眾生無畏安隱莊嚴法門，而得自在；凈娑羅林鳩槃荼，于除滅無量眾生愛海熾然法門，而得自在；起須彌鳩槃荼，於一切趣照明云法門，而得自在；常勤鳩槃荼，于普照法門，而得自在；無量凈眼鳩槃荼，于起不退轉大慈藏法門，而得自在；無量門鳩槃荼，于起一切趣所作法門，而得自在。
爾時，毗樓勒鳩槃荼王承佛神力，遍觀鳩槃荼眾，以偈頌曰：
「如來忍力成滿足，
【現代漢語翻譯】 現代漢語譯本 在清凈的佛土中，以一切智慧無上的聲音，安慰著無邊無際的眾生。 樂於見到如來普遍清凈的境界，眾生都能獲得無盡的快樂， 隨順著能生起解脫的因緣，得到解脫的冠冕，心中歡喜。 愚癡的障礙如同堅固的覆蓋，眾生在生死輪迴的苦海中輾轉。 如來示現廣大的佛法，演說清凈的教義，建立起佛法的旗幟。 爲了度化一切無量的眾生，如來顯現種種不同的形象， 用多種方便法門來照耀眾生，愛音如來就是這樣顯現的。 如來的方便法門沒有邊際，善逝（如來的稱號）具足廣大的開示和顯現， 進入最殊勝的道，以方便法門修行，在金剛樹下成就正覺。 以無量劫的時間視為一念，佛的力量能夠顯現，也不會累積， 能夠給予眾生一切的快樂，這就是名為樂見方便的法門。
又有毗樓勒鳩槃荼王（增長守護神），在能滅除一切鬥爭的法門中，得到自在；長燈照光鳩槃荼（守護神），在一切行為顯現的法門中，得到自在；善修幢鳩槃荼（守護神），在專一正向諸趣的法門中，得到自在；饒益諸行鳩槃荼（守護神），在善惡平等清凈的法門中，得到自在；除恐怖鳩槃荼（守護神），在使一切眾生無畏安穩莊嚴的法門中，得到自在；凈娑羅林鳩槃荼（守護神），在除滅無量眾生愛慾如火燃燒的法門中，得到自在；起須彌鳩槃荼（守護神），在照亮一切趣向的云法門中，得到自在；常勤鳩槃荼（守護神），在普遍照耀的法門中，得到自在；無量凈眼鳩槃荼（守護神），在生起不退轉大慈悲藏的法門中，得到自在；無量門鳩槃荼（守護神），在生起一切趣向所作的法門中，得到自在。
這時，毗樓勒鳩槃荼王承蒙佛的神力，遍觀鳩槃荼眾，用偈頌說道：
『如來的忍辱力量成就圓滿，』
【English Translation】 English version In the pure Buddha-land, with the supreme sound of all-encompassing wisdom, comforting the boundless multitudes of beings. Joyfully beholding the universally pure state of the Tathagata, all beings attain endless joy, Following the causes that give rise to liberation, receiving the crown of liberation, their hearts filled with joy. The obstacles of ignorance are like a firm covering, beings revolve in the sea of birth and death. The Tathagata manifests the vast Dharma, expounding the pure teachings, establishing the banner of the Dharma. To liberate all immeasurable beings, the Tathagata manifests various forms, Using many expedient means to illuminate beings, the Loving-Sound Tathagata appears in this way. The Tathagata's expedient means are boundless, the Sugata (another name for Tathagata) is fully endowed with vast teachings and manifestations, Entering the most supreme path, practicing with expedient means, attaining perfect enlightenment under the Vajra tree. Viewing countless eons as a single thought, the Buddha's power can manifest without accumulation, Able to give all joy to beings, this is called the expedient means of joyful seeing.
Furthermore, there was Virudhaka Kumbhanda King, who attained mastery in the Dharma of extinguishing all conflicts; Long-Lamp-Illuminating Kumbhanda, who attained mastery in the Dharma of manifesting all actions; Well-Cultivated-Banner Kumbhanda, who attained mastery in the Dharma of focusing on all proper paths; Benefiting-All-Actions Kumbhanda, who attained mastery in the Dharma of equality and purity of good and evil; Dispelling-Fear Kumbhanda, who attained mastery in the Dharma of fearless, peaceful, and adorned state for all beings; Pure-Sala-Grove Kumbhanda, who attained mastery in the Dharma of extinguishing the burning sea of desire of countless beings; Rising-Sumeru Kumbhanda, who attained mastery in the Dharma of illuminating clouds of all paths; Constantly-Diligent Kumbhanda, who attained mastery in the Dharma of universal illumination; Immeasurable-Pure-Eye Kumbhanda, who attained mastery in the Dharma of arising the great compassionate treasury of non-retrogression; Immeasurable-Gate Kumbhanda, who attained mastery in the Dharma of arising all actions of all paths.
At that time, Virudhaka Kumbhanda King, empowered by the Buddha's spiritual power, surveyed the Kumbhanda assembly and spoke in verse:
'The Tathagata's power of patience is fully accomplished,'
無量劫行為眾生， 離放逸慢諸煩惱， 故佛身凈照十方。 昔行菩薩諸行海， 調伏十方無量眾， 種種方便起慈門， 令眾生得一切智。 如來智慧濟群生， 悉分別知眾生心， 無量自在調眾生， 一切見者皆歡喜。 佛神力境難思議， 于當來世一切劫， 轉實法輪猶虛空， 無量眾生得凈眼。 眾生癡垢翳心目， 如來照除見正道， 救濟永離無量苦， 令無恐怖得凈智。 眾生沒在愛苦海， 如來智照滅無餘， 離欲無垢見佛身， 猶如寶樹悉清凈。 佛身普應無不見， 種種方便化眾生， 音如雷震雨法雨， 是名山王慧法門。 佛光無垢最清凈， 照除眾生癡冥山， 顯現如來無量德， 無癡方便見佛身。 無量劫修大悲門， 悉與眾生自在樂， 種種方便滅眾苦， 離垢清凈如華敷。 最勝現身悉周遍， 於十方界無去來， 自覺大聖一切現， 是無量門佛能見。」
復有毗樓波叉龍王，於一切龍趣中除滅熾然恐怖救濟法門，而得自在；海龍王，於一念中能轉一切不可思議龍身法門，而得自在；云樂妙幢龍，於一切有趣轉清凈輪聞聲法門，而得自在；須彌普幢龍，於一切眾生示大功德海法門，而得自在；
【現代漢語翻譯】 現代漢語譯本 無量劫以來，佛陀爲了眾生修行，遠離了放逸、傲慢等各種煩惱，因此佛身清凈，光照十方。 過去，佛陀在菩薩道上廣行無量，調伏了十方無量的眾生，用種種方便開啟慈悲之門，使眾生獲得一切智慧。 如來的智慧救濟眾生，能夠完全分別瞭解眾生的心念，以無量的自在調伏眾生，一切見到佛陀的人都心生歡喜。 佛的神力境界難以思議，在未來的一切劫中，轉動真實的法輪如同虛空一般，使無量眾生獲得清凈的智慧之眼。 眾生的愚癡和污垢遮蔽了心眼，如來以光明照耀，使他們見到正道，救濟他們永遠脫離無量的痛苦，使他們沒有恐懼，獲得清凈的智慧。 眾生沉溺在愛慾的苦海中，如來的智慧之光照耀，將其徹底滅除，使他們脫離慾望和污垢，見到佛身，如同寶樹一般清凈。 佛身普遍顯現，無處不見，用種種方便教化眾生，佛的聲音如同雷鳴，降下法雨，這就是名為山王慧的法門。 佛的光明沒有污垢，最為清凈，照耀並消除眾生的愚癡黑暗，顯現如來無量的功德，以無癡的方便見到佛身。 佛陀在無量劫中修習大悲之門，將自在的快樂給予眾生，用種種方便滅除眾生的痛苦，清凈無垢如同鮮花盛開。 最殊勝的佛身普遍顯現，在十方世界沒有來去，自覺的大聖在一切處顯現，這是無量的法門，佛陀能夠見到。 又有毗樓波叉龍王（Virupaksa，守護龍族的龍王），在一切龍族中，以除滅熾熱恐怖的救濟法門而得自在；海龍王，在一念之間能夠轉變一切不可思議的龍身法門，而得自在；云樂妙幢龍，在一切有趣中，以轉動清凈法輪、聽聞佛法的法門而得自在；須彌普幢龍，在一切眾生面前，示現大功德海的法門，而得自在。
【English Translation】 English version For countless kalpas, the Buddha practiced for the sake of sentient beings, abandoning all defilements such as negligence and arrogance. Therefore, the Buddha's body is pure, illuminating the ten directions. In the past, the Buddha practiced extensively on the Bodhisattva path, subduing countless beings in the ten directions. He opened the gates of compassion through various skillful means, enabling beings to attain all wisdom. The Tathagata's wisdom saves all beings, fully discerning their minds. With boundless freedom, he tames them, and all who see the Buddha rejoice. The Buddha's divine power is inconceivable. In all future kalpas, he turns the true Dharma wheel like the void, enabling countless beings to gain pure eyes of wisdom. The ignorance and defilements of beings obscure their minds. The Tathagata illuminates them, allowing them to see the right path, saving them from endless suffering, freeing them from fear, and granting them pure wisdom. Beings are immersed in the sea of suffering caused by desire. The Tathagata's wisdom light shines upon them, completely extinguishing it. They are freed from desire and defilement, seeing the Buddha's body as pure as a jeweled tree. The Buddha's body appears everywhere, seen by all. He teaches beings through various skillful means. His voice is like thunder, raining down the Dharma. This is known as the Dharma gate of Mount King Wisdom. The Buddha's light is without defilement, supremely pure, illuminating and dispelling the darkness of ignorance in beings. It reveals the Tathagata's boundless virtues, allowing them to see the Buddha's body through skillful means free from ignorance. The Buddha cultivated the gate of great compassion for countless kalpas, bestowing the joy of freedom upon all beings. He eliminates their suffering through various skillful means, pure and undefiled like blooming flowers. The most supreme body appears everywhere, without coming or going in the ten directions. The self-awakened great sage appears in all places. These are the boundless Dharma gates that the Buddha can see. Furthermore, there is the dragon king Virupaksa (guardian of the dragon clan), who is free through the Dharma gate of extinguishing the burning terror among all dragon clans; the sea dragon king, who is free through the Dharma gate of transforming all inconceivable dragon bodies in a single thought; the cloud-joyous banner dragon, who is free through the Dharma gate of turning the pure Dharma wheel and hearing the Dharma in all realms of existence; and the Sumeru universal banner dragon, who is free through the Dharma gate of demonstrating the great ocean of merit to all beings.
德叉伽龍，于離恐怖清凈法門，而得自在；無量步龍，于示現一切眾生無量云、超度無量劫、住壽法門，而得自在；焰眼善住龍，于安立一切世界分別無量佛法示現方便法門，而得自在；離垢勢色龍，於一切眾生離垢、歡喜、知足入方便法門，而得自在；普行廣聖龍，於一切善惡音聲具滿平等觀法門，而得自在；阿那婆達多龍王，于大悲云蔭覆一切眾生離苦法門，而得自在。
爾時，毗樓波叉龍王承佛神力，遍觀龍眾，以偈頌曰：
「觀見一切最勝法， 救濟十方群生類， 惡趣眾生常輪轉， 以大悲力能濟拔。 隨諸眾生所樂色， 佛一毛孔皆悉現， 神足境界無有量， 佛功德海清凈現。 最勝妙法無限量， 譬如大海深無底， 隨其所樂令得聞， 妙聲柔軟發雷音。 一切眾生瞋恚心， 蔭蓋障覆愚癡海， 如來無上大慈悲， 以神足力度脫之。 于如來身一毛孔， 眾生功德皆悉現， 入深無量功德海， 須彌山幢功德現。 眾生種種恐怖苦， 法王智光悉救濟， 最勝毛孔演妙音， 無量眾生開凈眼。 十方三世諸如來， 于佛身中現色像， 無量劫中凈佛土， 是名無上大龍地。 佛一毛中皆悉現， 無量神變莊嚴土， 佛與眷
【現代漢語翻譯】 現代漢語譯本 德叉伽龍（Daksha-ga，一種龍的名字），在遠離恐懼的清凈法門中，獲得了自在；無量步龍（Ananta-pada，一種龍的名字），在示現一切眾生無量云、超度無量劫、住壽的法門中，獲得了自在；焰眼善住龍（Jvalanetra-supratisthita，一種龍的名字），在安立一切世界、分別無量佛法、示現方便的法門中，獲得了自在；離垢勢色龍（Vimala-tejas-varna，一種龍的名字），在使一切眾生離垢、歡喜、知足的方便法門中，獲得了自在；普行廣聖龍（Samanta-gati-mahasattva，一種龍的名字），在對一切善惡音聲具足平等觀的法門中，獲得了自在；阿那婆達多龍王（Anavatapta-nagaraja，一種龍的名字），在以大悲云蔭覆一切眾生、使之離苦的法門中，獲得了自在。 當時，毗樓波叉龍王（Virupaksha-nagaraja）承佛的神力，遍觀龍眾，以偈頌說道： 『觀見一切最殊勝的法，救濟十方一切眾生，惡趣眾生常在輪迴中轉動，以大悲的力量能夠救拔他們。隨著眾生所喜愛的顏色，佛的一個毛孔都能顯現出來，神足的境界沒有限量，佛的功德如大海般清凈顯現。最殊勝的妙法沒有**，譬如大海深不可測，隨著眾生所喜愛的讓他們聽到，美妙的聲音柔和如雷鳴。一切眾生的嗔恚心，像陰影一樣覆蓋著愚癡的海洋，如來無上大慈悲，用神足的力量解脫他們。在如來身體的一個毛孔中，眾生的功德都顯現出來，進入深不可測的功德海，須彌山般的功德也顯現出來。眾生種種的恐怖痛苦，法王的智慧之光都能救濟，最殊勝的毛孔演說美妙的聲音，使無量眾生開啟清凈的眼睛。十方三世一切如來，在佛身中顯現出形象，在無量劫中凈化佛土，這就是無上大龍的境界。佛的一個毛孔中都顯現出，無量神變莊嚴的國土，佛與眷屬都顯現出來。』
【English Translation】 English version Daksha-ga dragon, obtained self-mastery in the pure Dharma gate of being free from fear; Ananta-pada dragon, obtained self-mastery in the Dharma gate of manifesting immeasurable clouds for all beings, transcending immeasurable kalpas, and abiding in life; Jvalanetra-supratisthita dragon, obtained self-mastery in the Dharma gate of establishing all worlds, distinguishing immeasurable Buddhadharmas, and manifesting expedient means; Vimala-tejas-varna dragon, obtained self-mastery in the expedient Dharma gate of enabling all beings to be free from defilement, joyful, and content; Samanta-gati-mahasattva dragon, obtained self-mastery in the Dharma gate of having a complete and equal view of all good and evil sounds; Anavatapta-nagaraja, obtained self-mastery in the Dharma gate of covering all beings with the cloud of great compassion and freeing them from suffering. At that time, Virupaksha-nagaraja, relying on the Buddha's spiritual power, surveyed the dragon assembly and spoke in verse: 'Observing all the most supreme Dharmas, saving all sentient beings in the ten directions, beings in evil realms constantly revolve in samsara, with the power of great compassion, they can be rescued. According to the colors that beings like, all can be manifested from one pore of the Buddha, the realm of spiritual powers is immeasurable, the Buddha's ocean of merit appears pure. The most supreme and wonderful Dharma is without **, like the ocean, deep and bottomless, according to what they like, let them hear, the wonderful sound is soft like thunder. The anger in the minds of all beings, like a shadow, covers the ocean of ignorance, the unsurpassed great compassion of the Tathagata, with the power of spiritual feet, liberates them. In one pore of the Tathagata's body, the merits of all beings are manifested, entering the immeasurable ocean of merit, the merit of Mount Sumeru also appears. All kinds of fears and sufferings of beings, the wisdom light of the Dharma King can save them, the most supreme pore speaks wonderful sounds, opening the pure eyes of immeasurable beings. All the Tathagatas of the ten directions and three times, manifest their forms in the Buddha's body, purifying the Buddha lands in immeasurable kalpas, this is called the realm of the unsurpassed great dragon. In one pore of the Buddha, all are manifested, immeasurable spiritual transformations adorn the lands, the Buddha and his retinue all appear.'
屬圍繞坐， 為眾生說微妙法。 佛為菩薩求道時， 恭敬供養諸佛海， 種種無量方便門， 度脫一切眾生海。 如來演說正法時， 充滿一切眾生樂， 佛音能起歡悅心， 普令眾生得法喜。」
復有毗沙門夜叉王，于平等觀方便離一切惡饒益眾生法門，而得自在；音主夜叉，於一切普勝法門，而得自在；持地夜叉，于能除奪眾生精氣、長養一切生氣法門，而得自在；一切主夜叉，于觀一切聖功德法門，而得自在；勝眼神足夜叉，于觀一切眾生智慧法門，而得自在；堅固金剛眼夜叉，于與一切眾生安樂法門，而得自在；護命夜叉，于持力救濟法門，而得自在；能破須彌山夜叉，于起隨順佛力法門，而得自在。
爾時，毗沙門夜叉王承佛神力，遍觀夜叉眾，以偈頌曰：
「眾生罪垢甚深重， 于百千劫不見佛， 輪轉生死受眾苦， 為度是等佛興世。 佛為救濟一切故， 悉現十方眾生前， 拔濟諸趣眾苦輪， 因緣音主最方便。 眾生重罪惡業障， 佛以方便悉除滅， 安立眾生正法中， 是名離癡方便見。 佛昔無量劫行時， 讚歎十方一切佛， 故有高遠大名稱， 皆悉普聞十方國。 佛慧無邊等虛空， 如來法身不思議， 故能顯
【現代漢語翻譯】 現代漢語譯本 他們圍繞著佛陀坐下，為眾生宣說微妙的佛法。 佛陀在作為菩薩求道時，恭敬地供養諸佛如海，運用種種無量的方便法門，度脫一切眾生於苦海。 如來演說正法的時候，充滿了所有眾生的喜樂，佛陀的聲音能夠引發歡悅的心情，普遍令眾生得到佛法的喜悅。
又有毗沙門（Vaiśravaṇa）夜叉王，在平等觀照、方便遠離一切惡行、饒益眾生的法門中，得到了自在；音主夜叉，在一切普遍殊勝的法門中，得到了自在；持地夜叉，在能夠奪取眾生精氣、增長一切生氣的法門中，得到了自在；一切主夜叉，在觀察一切聖者功德的法門中，得到了自在；勝眼神足夜叉，在觀察一切眾生智慧的法門中，得到了自在；堅固金剛眼夜叉，在給予一切眾生安樂的法門中，得到了自在；護命夜叉，在持力救濟的法門中，得到了自在；能破須彌山夜叉，在發起隨順佛力的法門中，得到了自在。
這時，毗沙門（Vaiśravaṇa）夜叉王承蒙佛陀的神力，遍觀夜叉大眾，以偈頌說道： 『眾生的罪業污垢非常深重，在百千劫中都見不到佛陀，在生死輪迴中遭受種種痛苦，爲了度脫這些眾生，佛陀才降生於世。 佛陀爲了救濟一切眾生，都顯現在十方眾生的面前，拔除諸趣眾生的痛苦之輪，因緣音主是最方便的。 眾生深重的罪業和惡業障礙，佛陀用方便法門全部消除滅盡，使眾生安立於正法之中，這叫做遠離愚癡的方便見解。 佛陀在過去無量劫修行的時候，讚歎十方一切諸佛，所以擁有高遠偉大的名聲，都普遍傳聞於十方國土。 佛陀的智慧無邊無際如同虛空，如來的法身不可思議，所以能夠顯現』
【English Translation】 English version They sat around the Buddha, expounding the subtle Dharma to all beings. When the Buddha was seeking the Way as a Bodhisattva, he respectfully made offerings to the Buddhas as vast as the sea, using various immeasurable skillful means to liberate all beings from the sea of suffering. When the Tathagata expounds the true Dharma, it fills all beings with joy. The Buddha's voice can arouse joyful hearts, universally enabling beings to attain the joy of the Dharma.
Furthermore, there was the Yaksha King Vaiśravaṇa, who attained mastery in the Dharma of equanimous observation, skillfully abandoning all evil, and benefiting all beings; the Yaksha Sound Master, who attained mastery in the Dharma of universal victory; the Yaksha Earth Holder, who attained mastery in the Dharma of being able to seize the vital essence of beings and nourish all life force; the Yaksha Master of All, who attained mastery in the Dharma of observing all the merits of the sages; the Yaksha Superior Divine Foot, who attained mastery in the Dharma of observing the wisdom of all beings; the Yaksha Firm Vajra Eye, who attained mastery in the Dharma of giving peace and happiness to all beings; the Yaksha Protector of Life, who attained mastery in the Dharma of upholding strength and providing salvation; and the Yaksha Able to Shatter Mount Sumeru, who attained mastery in the Dharma of arising in accordance with the Buddha's power.
At that time, the Yaksha King Vaiśravaṇa, empowered by the Buddha's spiritual might, surveyed the Yaksha assembly and spoke in verse: 'The defilements of beings' sins are very deep and heavy, and they do not see the Buddha for hundreds of thousands of kalpas. They revolve in the cycle of birth and death, enduring all kinds of suffering. It is to liberate these beings that the Buddha appears in the world. For the sake of saving all beings, the Buddha appears before all beings in the ten directions, uprooting the wheel of suffering in all realms. The Sound Master of Conditions is the most skillful means. The heavy sins and karmic obstacles of beings are all eliminated by the Buddha through skillful means, establishing beings in the true Dharma. This is called the skillful view of being free from delusion. When the Buddha practiced in the past for immeasurable kalpas, he praised all the Buddhas in the ten directions. Therefore, he has a lofty and great reputation, which is universally heard in the lands of the ten directions. The Buddha's wisdom is boundless like space, and the Tathagata's Dharma body is inconceivable. Therefore, he is able to manifest』
現照十方， 明凈眼王妙法門。 一切眾生入邪徑， 佛示正道難思議， 見諸眾生堪受化， 種種方便令調伏。 一切眾生諸功德， 不及如來一光福， 佛智慧海不可議， 是名寶王如是見。 無量劫數難思議， 佛於是中修十力， 是故世尊力具足， 一切世間無能壞。」
復有金剛眼照力士，于示現如來無量色像法門，而得自在；離垢日踴力士，于諸佛無量色法門，而得自在；須彌華光力士，于離垢自在種種現法門，而得自在；凈云音力士，于如來無邊凈音不可量法門，而得自在；阿修羅主力士，於一切示現種種法門，而得自在；金剛光樂力士，于入一切佛法無餘法門，而得自在；雷音力士，于能舉一切諸天法門，而得自在；師子端嚴王力士，于如來功德廣照法門，而得自在；勝光明力士，于除滅眾生噁心安立佛境法門，而得自在；珠髻華光力士，于菩薩示現一切世間雨寶法門，而得自在。
爾時，金剛眼照力士承佛神力，遍觀力士眾，以偈頌曰：
「普為三界一切眾， 于諸法中為法王， 具足無量眾妙色， 悉照十方無不明。 佛身一切諸毛孔， 普放光明不可議， 映蔽一切日光明， 遍照十方靡不周。 如來大聖自在力， 充滿一切諸
【現代漢語翻譯】 現代漢語譯本 光明照耀十方世界，這是明凈眼王（指佛的智慧之眼）的微妙法門。 一切眾生都走入邪路，佛陀為他們指明正道，這種智慧難以思議。 看到眾生可以被教化，佛陀就用種種方便法門來調伏他們。 一切眾生的所有功德，都比不上如來一束光芒的福德。 佛陀的智慧如大海般不可思議，這就是寶王（指佛）所見的境界。 在無量劫的時間裡，佛陀修習了十力（佛的十種力量），難以思議。 因此，世尊的力量圓滿具足，世間沒有任何力量可以摧毀。
又有金剛眼照力士（菩薩名），在示現如來無量色像的法門中，得到自在；離垢日踴力士（菩薩名），在諸佛無量色法的法門中，得到自在；須彌華光力士（菩薩名），在離垢自在種種示現的法門中，得到自在；凈云音力士（菩薩名），在如來無邊清凈音聲不可測量的法門中，得到自在；阿修羅主力士（菩薩名），在一切示現種種法門中，得到自在；金剛光樂力士（菩薩名），在進入一切佛法無餘的法門中，得到自在；雷音力士（菩薩名），在能夠舉起一切諸天的法門中，得到自在；師子端嚴王力士（菩薩名），在如來功德廣照的法門中，得到自在；勝光明力士（菩薩名），在消除眾生噁心、安立佛境的法門中，得到自在；珠髻華光力士（菩薩名），在菩薩示現一切世間雨寶的法門中，得到自在。
這時，金剛眼照力士承蒙佛陀的神力，遍觀在場的力士們，用偈頌說道：
『普遍爲了三界一切眾生，在一切法中成為法王（指佛）。』 『具足無量種種微妙的色相，全部照耀十方世界，沒有不明白的。』 『佛身的一切毛孔，都普遍放出不可思議的光明。』 『遮蔽一切太陽的光明，普遍照耀十方世界，沒有不周遍的。』 『如來大聖的自在力量，充滿一切諸
【English Translation】 English version Shining light in all ten directions, this is the wondrous Dharma gate of the King of Clear and Pure Eyes (referring to the Buddha's eye of wisdom). All sentient beings have entered wrong paths, and the Buddha shows them the right path, a wisdom that is inconceivable. Seeing that sentient beings can be taught, the Buddha uses various skillful means to tame them. All the merits of all sentient beings cannot compare to the merit of a single ray of light from the Tathagata. The Buddha's wisdom is like an immeasurable ocean, this is the realm seen by the King of Treasures (referring to the Buddha). In immeasurable kalpas, the Buddha cultivated the ten powers (ten powers of the Buddha), which is inconceivable. Therefore, the World Honored One's power is complete and perfect, and there is no power in the world that can destroy it.
Furthermore, there is the Vajra Eye Illumination Power Warrior (Bodhisattva name), who has attained freedom in the Dharma gate of manifesting the immeasurable forms of the Tathagata; the Stainless Sun Rising Power Warrior (Bodhisattva name), who has attained freedom in the Dharma gate of the immeasurable forms of all Buddhas; the Sumeru Flower Light Power Warrior (Bodhisattva name), who has attained freedom in the Dharma gate of manifesting various forms of stainless freedom; the Pure Cloud Sound Power Warrior (Bodhisattva name), who has attained freedom in the Dharma gate of the immeasurable pure sound of the Tathagata; the Asura Chief Power Warrior (Bodhisattva name), who has attained freedom in the Dharma gate of manifesting all kinds of forms; the Vajra Light Music Power Warrior (Bodhisattva name), who has attained freedom in the Dharma gate of entering all Buddha Dharmas without remainder; the Thunder Sound Power Warrior (Bodhisattva name), who has attained freedom in the Dharma gate of being able to lift all the heavens; the Lion Majestic King Power Warrior (Bodhisattva name), who has attained freedom in the Dharma gate of the Tathagata's merits shining widely; the Victorious Bright Light Power Warrior (Bodhisattva name), who has attained freedom in the Dharma gate of eliminating the evil minds of sentient beings and establishing the Buddha realm; the Jeweled Crown Flower Light Power Warrior (Bodhisattva name), who has attained freedom in the Dharma gate of Bodhisattvas manifesting the rain of treasures in all worlds.
At that time, the Vajra Eye Illumination Power Warrior, empowered by the Buddha's divine power, surveyed all the power warriors present and spoke in verse:
'Universally for all beings in the three realms, becoming the King of Dharma (referring to the Buddha) in all Dharmas.' 'Possessing immeasurable and various subtle forms, all illuminating the ten directions without any obscurity.' 'All the pores of the Buddha's body universally emit inconceivable light.' 'Obscuring the light of all suns, universally illuminating the ten directions without any incompleteness.' 'The great sage Tathagata's power of freedom fills all'
法界， 法身示現無涯際， 悉現一切眾生前。 佛音清凈甚深妙， 普震十方諸世界， 柔軟微妙和雅音， 滅眾生垢愿滿足。 十方三界諸宮殿， 最勝悉現於彼坐， 一一佛所無量眾， 導師處中為說法。 法海無量無有邊， 眾方便門悉入中， 分別一切諸法界， 最勝示現無窮盡。 眾生大海無邊際， 最勝凈眼能度脫， 如來光明照眾生， 一切普見大導師。 悉皆恭敬興供養， 無量塵海國土佛， 功德無量如虛空， 一切悉見大導師。 如來神力不可壞， 一切佛土皆悉現， 如來安坐凈道場， 一切眾生現前見。 光明普照如雲興， 眾妙莊嚴光圓滿， 普照一切諸法界， 示現諸佛深妙法。」
是時，普賢菩薩成就不可思議方便法門海、能入如來無量功德海。所謂：出生究竟凈諸佛土調伏眾生法門；詣諸佛所能起一切具足功德法門；菩薩諸地願行法門；普門示現法界塵數身云法門；持諸佛土不可思議方便輪法門；一切眾中自在顯現無量無邊菩薩境界法門；於一念中知三世劫生滅法門；分別顯現一切菩薩諸根境界海法門；其身自在充滿無量無邊法界法門；一切菩薩種種方便廣分別法入一切智方便法門。
爾時，普賢菩
【現代漢語翻譯】 現代漢語譯本 法界（Dharmadhatu，宇宙萬法所依之處）， 法身（Dharmakaya，佛的真理之身）的示現無邊無際，完全顯現在一切眾生面前。 佛陀的聲音清凈、深奧而微妙，普遍震動十方世界， 那柔軟、微妙、和諧的聲音，能消除眾生的污垢，滿足他們的願望。 十方三界（欲界、色界、無色界）的宮殿中，最殊勝的佛陀都顯現在那裡安坐， 每一位佛陀的所在都有無量的眾生，導師（佛陀）在其中為他們說法。 佛法的海洋無量無邊，一切方便之門都包含在其中， 分別闡釋一切諸法界，最殊勝的佛陀的示現無窮無盡。 眾生如大海般無邊無際，最殊勝的佛陀以清凈的眼睛能度脫他們， 如來的光明照耀眾生，一切眾生都能見到偉大的導師（佛陀）。 他們都恭敬地進行供養，在無量如塵埃般多的國土中都有佛陀， 他們的功德無量如虛空，一切眾生都能見到偉大的導師（佛陀）。 如來的神力不可摧毀，一切佛土都顯現出來， 如來安坐在清凈的道場，一切眾生都能親眼見到。 光明普照如雲彩般興起，各種美妙的莊嚴光芒圓滿， 普遍照耀一切諸法界，示現諸佛深奧微妙的佛法。
這時，普賢菩薩（Samantabhadra Bodhisattva）成就了不可思議的方便法門海，能夠進入如來無量的功德海。這包括：出生究竟清凈的諸佛國土，調伏眾生的法門；到達諸佛所在之處，能夠發起一切具足功德的法門；菩薩各個階段的願行法門；普遍示現法界如塵埃般多的身云法門；持有諸佛國土不可思議的方便輪法門；在一切眾生中自在顯現無量無邊的菩薩境界法門；在一念之間知曉三世（過去、現在、未來）劫的生滅法門；分別顯現一切菩薩諸根境界海的法門；其身自在充滿無量無邊的法界法門；一切菩薩以種種方便廣泛分別法，進入一切智的方便法門。
這時，普賢菩薩
【English Translation】 English version The Dharmadhatu (the realm of all phenomena), The manifestation of the Dharmakaya (the truth body of the Buddha) is boundless, appearing completely before all sentient beings. The Buddha's voice is pure, profound, and subtle, universally resounding throughout the ten directions of the world, That soft, subtle, and harmonious sound can eliminate the defilements of sentient beings and fulfill their wishes. In the palaces of the ten directions and the three realms (desire realm, form realm, formless realm), the most supreme Buddhas appear and sit there, In each place where a Buddha is, there are immeasurable beings, and the guide (Buddha) is among them, teaching the Dharma. The ocean of Dharma is immeasurable and boundless, and all expedient means are contained within it, Distinguishing and explaining all the Dharmadhatus, the most supreme Buddha's manifestations are endless. Sentient beings are as boundless as the ocean, and the most supreme Buddha, with pure eyes, can liberate them, The light of the Tathagata illuminates sentient beings, and all beings can see the great guide (Buddha). They all respectfully make offerings, and in immeasurable lands as numerous as dust particles, there are Buddhas, Their merits are immeasurable like the void, and all beings can see the great guide (Buddha). The Tathagata's divine power is indestructible, and all Buddha lands are manifested, The Tathagata sits peacefully in the pure Bodhimanda (place of enlightenment), and all beings can see it with their own eyes. The light shines universally like rising clouds, and all kinds of wonderful and adorned lights are complete, Universally illuminating all the Dharmadhatus, manifesting the profound and subtle Dharma of the Buddhas.
At this time, Samantabhadra Bodhisattva achieved the inconceivable ocean of expedient means, capable of entering the Tathagata's immeasurable ocean of merits. This includes: the Dharma of giving birth to ultimately pure Buddha lands and subduing sentient beings; the Dharma of reaching the places of the Buddhas and being able to initiate all Dharmas of complete merit; the Dharma of the vows and practices of the Bodhisattva stages; the Dharma of universally manifesting body clouds as numerous as dust particles in the Dharmadhatu; the Dharma of holding the inconceivable wheel of expedient means of the Buddha lands; the Dharma of freely manifesting the immeasurable and boundless realms of the Bodhisattvas among all beings; the Dharma of knowing the arising and ceasing of the three periods (past, present, future) of kalpas in a single thought; the Dharma of distinguishing and manifesting the ocean of realms of all the Bodhisattvas' roots; the Dharma of his body freely filling the immeasurable and boundless Dharmadhatu; the Dharma of all Bodhisattvas widely distinguishing the Dharma with various expedient means, entering the expedient means of all-knowing wisdom.
At this time, Samantabhadra Bodhisattva
薩遍觀一切大眾，以偈頌曰：
「最勝嚴凈， 無數佛土， 無量凈色， 甚深功德。 真凈離垢， 佛子充滿， 常聞妙法， 不思議音。 見佛處此， 師子座上， 一切塵中， 亦復如是。 而如來身， 亦不往彼， 普現佛土， 功德境界， 悉入無量， 諸地方便， 佛示一切， 諸菩薩行， 說諸方便， 不可思議。 令諸佛子， 入凈法界， 離垢凈眼， 住深法性。 十方無量， 無有邊際， 微塵數等， 諸化佛身， 教導無量， 眾生等類。 一切十方， 如來剎土， 世尊皆悉， 為平等護。 佛于方便， 悉已清凈， 調伏眾生， 令除垢穢。 一切塵數， 諸佛國土， 如來示現， 無量自在。 梵音和雅， 遍諸道場， 演暢最勝， 菩薩本行。 一切三世， 所有劫數， 于唸唸中， 悉見無餘。 觀彼生滅， 如實法相， 不可思議， 世護能見， 無量大眾， 數不可盡。 如來真子， 欲觀佛地， 一切法門， 無量無邊， 非諸佛子， 所有境界。 離垢如來， 猶如虛空， 清凈無著， 等真法性。 現化無量， 不
【現代漢語翻譯】 現代漢語譯本 薩遍（薩遍：菩薩名）觀察所有大眾，用偈頌說道： 『最殊勝莊嚴清凈，無數的佛土，無量的清凈色彩， 極其深厚的功德。真正清凈沒有污垢，佛的弟子充滿其中， 常常聽聞微妙的佛法，不可思議的音聲。看見佛在此處， 在獅子座上，一切微塵之中，也都是這樣。 而如來的身體，並不前往那些地方，普遍顯現在佛土中， 功德的境界，全部進入無量，在各個地方方便示現， 佛向一切眾生展示，諸位菩薩的修行，宣說各種方便法門， 不可思議。令諸位佛的弟子，進入清凈的法界， 擁有沒有污垢的清凈之眼，安住于甚深的法性之中。十方無量， 沒有邊際，像微塵數量一樣多的，諸位化身佛， 教導無量的，眾生等各種類別。一切十方， 如來的剎土，世尊都全部，平等地守護。 佛在方便法門上，都已經清凈，調伏眾生， 使他們去除污垢。一切微塵數量的，諸佛國土， 如來示現，無量的自在。梵音和諧優雅， 遍佈各個道場，宣揚最殊勝的，菩薩的根本修行。 一切過去、現在、未來三世，所有的劫數，在每一個念頭中， 都全部看見沒有遺漏。觀察那些生滅，如實的法相， 不可思議，世間的守護者能夠看見，無量的大眾， 數量不可窮盡。如來真正的弟子，想要觀察佛的境界， 一切法門，無量無邊，不是諸位佛的弟子， 所能達到的境界。沒有污垢的如來，猶如虛空， 清凈沒有執著，等同於真實的法性。顯現化身無量，不
【English Translation】 English version Samantabhadra (Samantabhadra: a Bodhisattva's name), observing all the assembly, spoke in verses: 'Most supreme and adorned, countless Buddha lands, immeasurable pure colors, Profound merits and virtues. Truly pure and free from defilement, filled with Buddha's disciples, Constantly hearing the wonderful Dharma, inconceivable sounds. Seeing the Buddha here, On the lion throne, in every mote of dust, it is also like this. And the body of the Tathagata, does not go to those places, universally appearing in the Buddha lands, The realm of merits and virtues, all enter into the immeasurable, in various places conveniently manifesting, The Buddha shows to all beings, the practices of the Bodhisattvas, expounding various expedient methods, Inconceivable. Causing all the Buddha's disciples, to enter the pure Dharma realm, Possessing pure eyes free from defilement, abiding in the profound Dharma nature. The ten directions are immeasurable, Without boundaries, like the number of dust motes, all the manifested Buddhas, Teaching immeasurable, beings of all kinds. All the ten directions, The Tathagata's lands, the World Honored Ones all, equally protect. The Buddha in expedient methods, has already become pure, subduing beings, Causing them to remove defilements. All the dust mote numbers, of the Buddha lands, The Tathagata manifests, immeasurable freedom. The Brahma sounds are harmonious and elegant, Pervading all the Bodhimandas, proclaiming the most supreme, the fundamental practices of the Bodhisattvas. All the past, present, and future three periods, all the kalpas, in every thought, All are seen without omission. Observing those arising and ceasing, the true Dharma characteristics, Inconceivable, the protectors of the world can see, immeasurable multitudes, Their numbers are inexhaustible. The true disciples of the Tathagata, wishing to observe the Buddha's realm, All the Dharma gates, immeasurable and boundless, are not the realm that all the Buddha's disciples, Can reach. The Tathagata free from defilement, is like the void, Pure and without attachment, equal to the true Dharma nature. Manifesting immeasurable transformations, not
可窮盡， 悉坐道樹， 成等正覺。 佛以一言， 說一切地， 一切法相， 皆悉窮盡。 無量方便， 一一門中， 演暢諸法， 亦悉無餘。」
爾時，于佛師子之座，一切妙華摩尼寶輪高臺樓觀莊嚴具中，一一各出一佛世界微塵數等大菩薩眾，其名曰：海慧超越菩薩、無量師子吼菩薩、眾寶光幢菩薩、智日超慧菩薩、不思議功德智稱菩薩、方便寂靜妙華髻菩薩、金光焰菩薩、法界普音菩薩、凈云月幢菩薩、善超凈光菩薩，如是等一一佛世界微塵數等大菩薩眾，設諸供養，散眾妙華，充滿虛空，燒諸雜香，氣過騰雲，普現一切眾寶圓光；又放無量凈日光明，作眾妓樂諸微妙音，雜種寶樹枝葉華實，一切光明猶若云起，雨無量寶，如是一一菩薩所供養具，各與一佛世界微塵數等；一一供具，復與一佛世界微塵數等，皆大歡喜，供養世尊，繞百千匝已，隨其所應供養大眾，猶如雲雨而無斷絕，隨所出方，化作寶蓮華藏師子之座，恭敬向佛結跏趺坐。彼菩薩等，悉得無量清凈法海普明法門，于佛境界無所障礙，悉入一切辯才法海；又得不可思議照明法門，正住如來普門境界，三世智地皆已得入，具足成就大力法愛，無量功德清凈圓滿，常行法界畢竟空性，悉已具足供養諸佛。
爾時，
【現代漢語翻譯】 現代漢語譯本：
『可以窮盡一切，都坐在菩提樹下，成就無上正等正覺（anuttara-samyak-sambodhi）。 佛陀用一句話，說盡一切土地，一切法相（dharma-laksana），都完全窮盡。 用無量的方法，在每一個法門中，演說闡明諸法，也完全沒有遺漏。』 當時，在佛陀的獅子座上，一切美妙的華麗摩尼寶輪高臺樓閣裝飾中，每一個都出現一個佛世界微塵數（buddha-ksetra-paramanu-rajas）的大菩薩眾，他們的名字是：海慧超越菩薩（Samudra-mati-atikranta Bodhisattva）、無量師子吼菩薩（Ananta-simha-nada Bodhisattva）、眾寶光幢菩薩（Nana-ratna-prabha-dhvaja Bodhisattva）、智日超慧菩薩（Jnana-surya-atikranta-mati Bodhisattva）、不思議功德智稱菩薩（Acintya-guna-jnana-kirti Bodhisattva）、方便寂靜妙華髻菩薩（Upaya-santa-adbhuta-puspa-mukuta Bodhisattva）、金光焰菩薩（Suvarna-prabha-jvāla Bodhisattva）、法界普音菩薩（Dharma-dhatu-sarva-ghosa Bodhisattva）、凈云月幢菩薩（Visuddha-megha-candra-dhvaja Bodhisattva）、善超凈光菩薩（Su-atikranta-visuddha-prabha Bodhisattva），像這樣每一個佛世界微塵數的大菩薩眾，設定各種供養，散佈各種美妙的花朵，充滿虛空，焚燒各種香，香氣騰雲駕霧，普遍顯現一切眾寶圓光；又放出無量清凈的日光，演奏各種音樂和美妙的聲音，各種寶樹的枝葉花果，一切光明猶如雲起，降下無量寶物，像這樣每一個菩薩所供養的物品，各自都有一佛世界微塵數；每一個供養物品，又都有一佛世界微塵數，他們都非常歡喜，供養世尊，繞行百千圈后，隨著他們所應供養的大眾，猶如雲雨般沒有間斷，隨著他們所出的方向，化作寶蓮花藏獅子座，恭敬地向佛陀結跏趺坐（vajra-paryanka）。這些菩薩們，都得到了無量清凈法海普明法門（ananta-visuddha-dharma-samudra-prabha-mukha-dharma-paryaya），在佛的境界中沒有任何障礙，都進入了一切辯才法海（sarva-pratibhana-dharma-samudra）；又得到了不可思議的照明法門（acintya-aloka-dharma-paryaya），安住于如來普門境界（tathagata-sarva-mukha-visaya），三世的智慧之地都已進入，具足成就大力法愛，無量功德清凈圓滿，常行於法界畢竟空性（dharma-dhatu-paramartha-sunyata），都已具足供養諸佛。 當時，
【English Translation】 English version:
'Can be exhausted, all sit under the Bodhi tree, achieving Anuttara-samyak-sambodhi (supreme perfect enlightenment). The Buddha, with one word, speaks of all lands, all dharma-laksana (characteristics of phenomena), all completely exhausted. With immeasurable methods, in each and every dharma gate, expounding and clarifying all dharmas, also without any omissions.' At that time, from the lion's seat of the Buddha, in all the wonderful and adorned jeweled wheel high platforms and pavilions, each one emerged a great assembly of Bodhisattvas equal to the number of dust particles in a Buddha-world (buddha-ksetra-paramanu-rajas), their names being: Samudra-mati-atikranta Bodhisattva (Ocean Wisdom Transcending Bodhisattva), Ananta-simha-nada Bodhisattva (Infinite Lion's Roar Bodhisattva), Nana-ratna-prabha-dhvaja Bodhisattva (Various Jewel Light Banner Bodhisattva), Jnana-surya-atikranta-mati Bodhisattva (Wisdom Sun Transcending Wisdom Bodhisattva), Acintya-guna-jnana-kirti Bodhisattva (Inconceivable Merit Wisdom Fame Bodhisattva), Upaya-santa-adbhuta-puspa-mukuta Bodhisattva (Skillful Means Tranquil Wonderful Flower Crown Bodhisattva), Suvarna-prabha-jvāla Bodhisattva (Golden Light Flame Bodhisattva), Dharma-dhatu-sarva-ghosa Bodhisattva (Dharma Realm Universal Sound Bodhisattva), Visuddha-megha-candra-dhvaja Bodhisattva (Pure Cloud Moon Banner Bodhisattva), Su-atikranta-visuddha-prabha Bodhisattva (Well Transcended Pure Light Bodhisattva), and so on, each assembly of great Bodhisattvas equal to the number of dust particles in a Buddha-world, set up various offerings, scattered various wonderful flowers, filling the void, burned various incenses, the fragrance rising like clouds, universally manifesting all jeweled round lights; also emitting immeasurable pure sunlight, playing various music and wonderful sounds, various jeweled trees with branches, leaves, flowers, and fruits, all the light like rising clouds, raining down immeasurable treasures, like this each Bodhisattva's offerings, each equal to the number of dust particles in a Buddha-world; each offering, again equal to the number of dust particles in a Buddha-world, all greatly rejoiced, making offerings to the World Honored One, circumambulating hundreds of thousands of times, then according to what they should offer to the assembly, like clouds and rain without ceasing, according to the direction they came from, transforming into jeweled lotus flower treasury lion seats, respectfully facing the Buddha, sitting in the vajra-paryanka (lotus posture). These Bodhisattvas, all obtained the immeasurable pure dharma ocean universal light dharma gate (ananta-visuddha-dharma-samudra-prabha-mukha-dharma-paryaya), in the Buddha's realm without any obstacles, all entered the ocean of all eloquence (sarva-pratibhana-dharma-samudra); also obtained the inconceivable illumination dharma gate (acintya-aloka-dharma-paryaya), abiding in the Tathagata's universal realm (tathagata-sarva-mukha-visaya), the wisdom grounds of the three times all entered, fully accomplished great power dharma love, immeasurable merits pure and complete, constantly practicing the ultimate emptiness of the dharma realm (dharma-dhatu-paramartha-sunyata), all have fully made offerings to all Buddhas. At that time,
一切海慧自在智明王菩薩，以偈頌曰：
「佛覺諸法， 平等真實， 無有障礙， 凈如虛空。 普悉照明， 十方世界， 處一切眾， 最勝殊特。 自然正覺， 無量無邊， 充滿十方， 眾生境界。 一切悉坐， 菩提樹王， 諸眾生主， 皆悉圍繞。 佛有如是， 自在神力， 於一念頃， 現無量身， 普令眾生， 滅除垢穢。 如來境界， 無有邊際， 無量劫海， 具足修行。 如來處在， 一切有海， 種種方便， 調伏眾生。 皆悉受行， 最勝正法， 眾會離垢， 普得清凈。 一切觀佛， 深樂無厭， 最勝妙相， 莊嚴具足， 處蓮華藏， 寶師子座， 一切眾寶， 諸莊嚴具。 皆出無量， 微妙香薰， 雜色華鬘， 懸布虛空。 佛處如是， 寶師子座， 無量眾寶， 流出妙光， 暉焰清凈， 十方明耀。 如來安住， 莊嚴樓觀， 演出清凈， 微密梵音， 宣暢最勝， 無上正法。 聞者歡喜， 得凈妙道， 金剛承座， 安峙堅固， 如意藏寶， 以為莊嚴。 寶髻菩薩， 常守護之。 世尊於此， 普現照明。 天尊處在
【現代漢語翻譯】 現代漢語譯本 一切海慧自在智明王菩薩（Hai Hui Zi Zai Zhi Ming Wang Pusa，意為具有海洋般智慧、自在、明智的菩薩），以偈頌說道： 『佛陀覺悟諸法（dharma，指宇宙萬物及其規律），平等而真實，沒有任何障礙，清凈如同虛空。 普遍照亮十方世界，處於一切眾生之中，最為殊勝特別。 自然而然地證得正覺（samyak-sambodhi，指完全的覺悟），無量無邊，充滿十方，遍及眾生的境界。 一切眾生都坐在菩提樹王（Bodhi tree，佛陀悟道之樹）下，作為眾生的主宰，都被佛陀圍繞。 佛陀具有如此自在的神力，在一念之間，顯現無量化身，普遍令眾生滅除污垢。 如來的境界，沒有邊際，經過無量劫海的修行才得以圓滿。 如來處於一切有海（指輪迴的苦海）之中，以種種方便，調伏眾生。 眾生都接受並修行最殊勝的正法，眾會遠離污垢，普遍得到清凈。 一切眾生都觀看著佛陀，深深地喜愛而沒有厭倦，佛陀最殊勝的妙相，莊嚴具足。 佛陀處於蓮華藏（Padmagarbha，指蓮花所包含的清凈世界）中，坐在寶師子座上，一切眾寶和莊嚴之物。 都散發出無量微妙的香氣，各種顏色的花鬘，懸掛在虛空中。 佛陀處於這樣的寶師子座上，無量眾寶流出美妙的光芒，光輝清凈，照耀十方。 如來安住在莊嚴的樓觀中，發出清凈而微密的梵音，宣揚最殊勝的無上正法。 聽聞者歡喜，得到清凈的妙道，金剛承座（Vajrasana，指金剛座）安穩堅固，以如意藏寶作為莊嚴。 寶髻菩薩（Ratnaketu Bodhisattva，意為寶冠菩薩）常常守護著它。 世尊在此普遍顯現光明照耀。天尊處於』
【English Translation】 English version The Bodhisattva Samantabhadra (Hai Hui Zi Zai Zhi Ming Wang Pusa, meaning the Bodhisattva with ocean-like wisdom, freedom, and intelligence), spoke in verse: 'The Buddha is enlightened to all dharmas (dharma, referring to all things and their laws in the universe), which are equal and true, without any obstacles, pure like the void. Universally illuminating the ten directions of the world, being among all beings, most supreme and special. Naturally attaining perfect enlightenment (samyak-sambodhi, referring to complete enlightenment), immeasurable and boundless, filling the ten directions, pervading the realms of sentient beings. All beings are sitting under the Bodhi tree (Bodhi tree, the tree under which the Buddha attained enlightenment), as the masters of beings, all are surrounded by the Buddha. The Buddha possesses such free and divine power, in a single thought, manifesting countless bodies, universally enabling beings to eliminate defilements. The realm of the Tathagata (Tathagata, an epithet of the Buddha), has no boundaries, perfected through countless kalpas (kalpa, an aeon) of practice. The Tathagata is in the ocean of all existence (referring to the sea of suffering in samsara), using various skillful means to tame sentient beings. All beings receive and practice the most supreme Dharma, the assembly is free from defilements, universally attaining purity. All beings gaze upon the Buddha, deeply delighted without weariness, the Buddha's most supreme and wondrous form, adorned and complete. The Buddha is in the Padmagarbha (Padmagarbha, referring to the pure world contained within a lotus), sitting on a jeweled lion throne, with all kinds of jewels and adornments. All emit immeasurable subtle fragrances, various colored flower garlands, hanging in the void. The Buddha is on such a jeweled lion throne, immeasurable jewels flowing out with wonderful light, the radiance is pure, illuminating the ten directions. The Tathagata dwells in a magnificent pavilion, emitting pure and subtle Brahma sounds, proclaiming the most supreme and unsurpassed Dharma. Those who hear it rejoice, attaining the pure and wondrous path, the Vajrasana (Vajrasana, referring to the diamond seat) is stable and firm, adorned with the wish-fulfilling treasure. The Bodhisattva Ratnaketu (Ratnaketu Bodhisattva, meaning the Bodhisattva with a jeweled crown) always protects it. The World Honored One universally manifests light and illumination here. The Deva is in'
， 寶師子座， 遍照三世， 一切導師。 無量化佛， 遍滿十方， 闡揚如來， 無盡法藏。」
爾時，佛神力故，蓮華藏莊嚴世界海，六種十八相震動。所謂：動、遍動、等遍動；起、遍起、等遍起；覺、遍覺、等遍覺；震、遍震、等遍震；吼、遍吼、等遍吼；涌、遍涌、等遍涌。又令一切世界諸王，各雨不可思議諸供養具，供養如來大眾海會；所謂：雨一切香華云、眾妙寶云、雜寶蓮華云、無量色寶曼陀羅云、解脫寶云、碎末栴檀香云、清凈柔軟聲云、寶網日云，各隨其力雨眾供養，如是等一一世界諸王，設不可思議諸供養云，普供一切如來大眾；如此世界設眾供養，一切十方諸佛國土亦復如是。此世界中佛坐道場，世界諸王各隨所樂境界三昧諸方便門，歡喜厭離、通達諸方勇猛之法，如來境界神力所入，諸佛無量法海之門，皆已得度；如此世界，十方一切世界，亦復如是。◎◎
大方廣佛華嚴經盧舍那佛品第二之一
爾時，諸菩薩眾，及一切世界諸王，咸作是念：「何等是一切諸佛地？佛境界？佛持？佛行？佛力？佛無畏？佛三昧？佛自在？佛勝法示現菩提？佛眼、耳、鼻、舌、身、意諸根？佛光明音聲？佛智海？世界海？眾生海？法界方便海？佛海？波羅蜜海？法門海
【現代漢語翻譯】 現代漢語譯本：
寶師子座（以珍寶裝飾的獅子寶座），遍照三世（過去、現在、未來），是一切導師。 無量化佛（無數化身佛），遍滿十方（各個方向），闡揚如來（佛陀）無盡法藏（佛法的寶藏）。 這時，由於佛的神力，蓮華藏莊嚴世界海（以蓮花為裝飾的莊嚴世界海）發生了六種十八相震動。即：動、遍動、等遍動；起、遍起、等遍起；覺、遍覺、等遍覺；震、遍震、等遍震；吼、遍吼、等遍吼；涌、遍涌、等遍涌。又令一切世界諸王，各自降下不可思議的各種供養品，供養如來大眾海會（如來及其追隨者的集會）；即：降下一切香華云、眾妙寶云、雜寶蓮華云、無量色寶曼陀羅云、解脫寶云、碎末栴檀香云、清凈柔軟聲云、寶網日云，各自根據自己的能力降下各種供養。像這樣，每一個世界的諸王，都設定不可思議的各種供養云，普遍供養一切如來大眾；像這個世界設定各種供養一樣，一切十方諸佛國土也是如此。這個世界中，佛坐在道場（菩提樹下），世界諸王各自根據自己所喜愛的境界三昧（禪定）的各種方便法門，歡喜厭離、通達各方勇猛之法，進入如來境界的神力，諸佛無量法海之門，都已得度；像這個世界一樣，十方一切世界，也是如此。 《大方廣佛華嚴經·盧舍那佛品》第二之一 這時，諸菩薩眾，以及一切世界諸王，都產生了這樣的想法：『什麼是諸佛的境界？佛的境界？佛的持守？佛的修行？佛的力量？佛的無畏？佛的三昧？佛的自在？佛的殊勝法示現菩提（覺悟）？佛的眼、耳、鼻、舌、身、意諸根？佛的光明音聲？佛的智慧海？世界海？眾生海？法界方便海？佛海？波羅蜜海（到達彼岸的方法）？法門海？』
【English Translation】 English version:
The jeweled lion throne, illuminates the three worlds (past, present, and future), is the guide of all. Limitless manifested Buddhas, pervade the ten directions, expounding the Tathagata's (Buddha's) inexhaustible Dharma treasury. At that time, due to the Buddha's spiritual power, the Lotus Treasury Adorned World Sea (a majestic world sea adorned with lotuses) shook in six ways with eighteen aspects. Namely: moving, universally moving, equally universally moving; rising, universally rising, equally universally rising; awakening, universally awakening, equally universally awakening; quaking, universally quaking, equally universally quaking; roaring, universally roaring, equally universally roaring; surging, universally surging, equally universally surging. Furthermore, all the kings of all worlds each rained down inconceivable offerings to the assembly of the Tathagata (Buddha and his followers); namely: raining down clouds of all fragrances and flowers, clouds of wondrous jewels, clouds of various jeweled lotuses, clouds of immeasurable colored jeweled mandalas, clouds of liberation jewels, clouds of powdered sandalwood incense, clouds of pure and gentle sounds, clouds of jeweled net suns, each according to their ability raining down various offerings. Like this, each king of each world, set up inconceivable clouds of offerings, universally offering to all the Tathagata's assembly; just as this world set up various offerings, all the Buddha lands of the ten directions are also like this. In this world, the Buddha sits in the Bodhimanda (place of enlightenment), the kings of the worlds each according to their preferred realm of Samadhi (meditative absorption) and various expedient methods, joyfully renouncing, comprehending the courageous Dharma of all directions, entering the spiritual power of the Tathagata's realm, the gates of the immeasurable Dharma ocean of all Buddhas, all have been crossed over; just like this world, all the worlds of the ten directions are also like this. The Avatamsaka Sutra, Chapter Two, Part One: The Vairocana Buddha At that time, all the Bodhisattva assemblies, and all the kings of all worlds, all had this thought: 'What is the realm of all Buddhas? The Buddha's realm? The Buddha's upholding? The Buddha's practice? The Buddha's power? The Buddha's fearlessness? The Buddha's Samadhi? The Buddha's freedom? The Buddha's supreme Dharma manifestation of Bodhi (enlightenment)? The Buddha's eyes, ears, nose, tongue, body, and mind faculties? The Buddha's light and sound? The Buddha's ocean of wisdom? The world sea? The sentient being sea? The Dharma realm expedient sea? The Buddha sea? The Paramita sea (methods of reaching the other shore)? The Dharma gate sea?'
？化身海？佛名號海？佛壽量海？一切菩薩所修行海？發大乘心，出生諸波羅蜜愿智慧藏？唯愿如來慈悲方便，發起我心，令得開解。」
時，諸菩薩神力故，一切供養具中出自然音，而說偈言：
「如來無量曠劫行， 自然正覺出世間， 于當來世無量劫， 身應一切如大云。 斷眾生疑永無餘， 出生勝力得解脫， 滅除世間無量苦， 令一切得正覺樂。 無量剎塵諸菩薩， 一心合掌觀最勝， 隨彼所愿諸境界， 斷除疑惑開法門。 何等一切諸佛地， 大聖境界佛諸持， 佛無上智力無畏， 愿為佛子平等現。 無量如實諸三昧， 諸清凈行深妙法， 大聖神力無有邊， 興大雷雲雨眾生。 悉入法王如實趣， 于最勝境不退轉， 及無量佛諸功德， 愿起慈悲悉令見。 如來眼根無限量， 耳鼻舌身亦如是， 佛意如實難思議， 愿令眾生悉知見。 佛國土海眾生海， 諸法界海調伏海， 佛海無量無邊際， 愿令佛子平等見。 波羅蜜海不思議， 無上方便法門海， 無量無邊法門海， 愿在道場具足說。」
爾時，世尊知諸菩薩心之所念，即于面門及一一齒間，各放佛世界塵數光明。所謂：寶幢照光明、法界
【現代漢語翻譯】 現代漢語譯本：『化身如海？佛的名號如海？佛的壽命如海？一切菩薩所修行的法門如海？發大乘心，生出諸波羅蜜（到達彼岸的方法）的願力智慧寶藏？唯愿如來以慈悲方便，啓發我的心，使我得以開悟。』 當時，由於諸菩薩的神力，一切供養的器具中發出自然的聲音，並以偈頌說道： 『如來在無量曠劫中修行，自然證得正覺而出世間，在未來的無量劫中，身形應化一切如大云一般。 斷除眾生的疑惑永無遺余，生出殊勝的力量得到解脫，滅除世間無量的痛苦，使一切眾生得到正覺的快樂。 無量如微塵般的諸菩薩，一心合掌觀看著最殊勝的佛，隨著他們所愿的各種境界，斷除疑惑，開啟法門。 何等是一切諸佛的境界，大聖的境界，佛所持有的功德，佛的無上智慧、力量和無畏，愿為佛子平等地顯現。 無量真實的三昧（禪定），諸清凈的修行和深奧微妙的法，大聖的神力無邊無際，興起大雷雲普降甘霖于眾生。 都進入法王的真實境界，在最殊勝的境界中不退轉，以及無量佛的諸功德，愿佛以慈悲使我們都能見到。 如來的眼根沒有障礙，耳、鼻、舌、身也是如此，佛意真實難以思議，愿使眾生都能知曉見到。 佛的國土如海，眾生如海，諸法界如海，調伏眾生如海，佛的境界如海，無量無邊際，愿使佛子平等見到。 波羅蜜如海不可思議，無上方便法門如海，無量無邊的法門如海，愿在道場中具足宣說。』 當時，世尊知道諸菩薩心中所想，即從面門以及每一顆牙齒間，各放出如佛世界微塵數般的光明。這些光明是：寶幢照光明、法界
【English Translation】 English version: 『Are the embodiments like an ocean? Are the Buddha's names like an ocean? Is the Buddha's lifespan like an ocean? Are all the practices of Bodhisattvas like an ocean? Having generated the Mahayana mind, giving rise to the treasury of wisdom of the vows of the Paramitas (perfections)? I only wish that the Tathagata, with compassion and skillful means, would awaken my mind, so that I may attain enlightenment.』 At that time, due to the spiritual power of the Bodhisattvas, natural sounds came forth from all the offerings, and they spoke in verses: 『The Tathagata practiced for immeasurable kalpas, naturally attained perfect enlightenment and appeared in the world, in the immeasurable kalpas of the future, his body will respond to all like a great cloud. Cutting off the doubts of sentient beings forever without remainder, generating supreme power and attaining liberation, extinguishing the immeasurable suffering of the world, enabling all to attain the joy of perfect enlightenment. Immeasurable Bodhisattvas, like dust particles, with one mind, join their palms and gaze upon the most supreme one, according to their wishes, in all realms, cutting off doubts and opening the Dharma gate. What are all the realms of the Buddhas, the realms of the great sage, the virtues held by the Buddhas, the unsurpassed wisdom, power, and fearlessness of the Buddhas, may they be equally revealed to the Buddha's disciples. Immeasurable true Samadhis (meditative absorptions), all pure practices and profound and subtle Dharmas, the great sage's spiritual power is boundless, raising great thunderclouds and raining upon sentient beings. All enter the true realm of the Dharma King, in the most supreme realm, they do not regress, and the immeasurable virtues of all Buddhas, may the Buddha, with compassion, enable us all to see them. The Tathagata's eye faculty has no obstruction, the ears, nose, tongue, and body are also like this, the Buddha's mind is true and inconceivable, may all sentient beings know and see it. The Buddha's lands are like an ocean, sentient beings are like an ocean, all Dharma realms are like an ocean, taming sentient beings is like an ocean, the Buddha's realm is like an ocean, immeasurable and boundless, may the Buddha's disciples see it equally. The Paramitas are like an ocean, inconceivable, the unsurpassed skillful means are like an ocean, the immeasurable and boundless Dharma gates are like an ocean, may they be fully expounded in the Bodhimanda (place of enlightenment).』 At that time, the World Honored One, knowing the thoughts in the minds of the Bodhisattvas, immediately emitted from his face and from each of his teeth, light rays as numerous as the dust particles of a Buddha world. These lights were: the Light of the Jeweled Banner Illumination, the Dharma Realm
妙音莊嚴光明、生樂垂云光明、佛十種力嚴凈道場光明、一切寶焰云光明、清凈無礙充滿法界光明、能成一切世界光明、凈寶金剛日幢光明、往詣菩薩大眾光明、演出諸佛語輪光明；如是等一一光明，各有佛世界塵數光明，以為眷屬；一一光明，照十佛土微塵等剎；彼諸菩薩見此光已，得睹蓮華藏莊嚴世界海；佛神力故，于光明中而說偈言：
「無量劫海修功德， 供養十方一切佛， 教化無邊眾生海， 盧舍那佛成正覺。 放大光明照十方， 諸毛孔出化身云， 隨眾生器而開化， 令得方便清凈道。 佛于往古生死中， 調伏一切諸群生， 於一念中悉解脫， 世雄無量得自在。 深心凈信普莊嚴， 往修滿足波羅蜜， 與諸剎海塵數等， 堅固安住一切力。 出微妙音遍十方， 具足實智滿眾心， 無量方便化眾生， 是師子吼寂靜法， 人尊如是德無量， 應詣供養聽受法。 如佛剎等微塵數， 最勝諸子詣如來， 各雨一切供養具， 一心恭敬觀導師。 如來所說一語中， 演出無邊契經海， 於一切眾雨甘露， 恭敬往詣兩足尊。 三世諸佛無上愿， 大聖道場分別說， 亦非集在一念中， 宜速時詣覲最勝。 盧舍那佛大智
【現代漢語翻譯】 現代漢語譯本 有美妙聲音的莊嚴光明、產生快樂如雲般的光明、佛陀以十種力量莊嚴清凈道場的光明、一切寶焰如雲般的光明、清凈無礙充滿法界的光明、能夠成就一切世界的光明、清凈寶金剛日幢光明、前往菩薩大眾的光明、演說諸佛語言的光明；像這樣每一道光明，都有佛世界微塵數的光明作為眷屬；每一道光明，都照耀著十個佛土微塵數一樣的剎土（佛土）；那些菩薩看到這些光明后，得以見到蓮華藏莊嚴世界海；由於佛的神力，在光明中說了偈語： 『在無量劫海中修習功德，供養十方一切佛，教化無邊眾生海，盧舍那佛（Vairocana Buddha）成就正覺（anuttara-samyak-sambodhi）。 放出大光明照耀十方，每個毛孔都出現化身云，隨著眾生的根器而開導教化，使他們得到方便清凈的道路。 佛在過去生死輪迴中，調伏一切眾生，在一念之間全部解脫，世間雄杰無量自在。 以深切的信心普遍莊嚴，過去修習圓滿波羅蜜（pāramitā），與諸佛剎土微塵數相等，堅固安住一切力量。 發出微妙的聲音遍佈十方，具足真實的智慧充滿眾心，用無量方便教化眾生，這是獅子吼般的寂靜之法。 人中尊者有如此無量的功德，應當前往供養聽受佛法。 如同佛剎土微塵數一樣多的最殊勝的佛子前往如來處，各自降下一切供養之物，一心恭敬地瞻仰導師。 如來所說的一句話中，演說出無邊契經（sūtra）之海，向一切眾生降下甘露，恭敬地前往兩足尊（佛的尊稱）。 三世諸佛無上的願望，在大聖道場分別演說，也不是集中在一念之間，應當迅速前往覲見最殊勝者。 盧舍那佛（Vairocana Buddha）的大智慧』
【English Translation】 English version The light of wondrous sound adornment, the light of joy-producing clouds, the light of the Buddha's ten powers adorning the pure Bodhimanda (place of enlightenment), the light of all jeweled flames like clouds, the light of pure unobstructedness filling the Dharma realm, the light capable of creating all worlds, the light of the pure jeweled Vajra (diamond) sun banner, the light going to the assembly of Bodhisattvas, the light manifesting the speech of all Buddhas; each of these lights has as its retinue as many lights as there are dust particles in a Buddha-world; each light illuminates as many lands as there are dust particles in ten Buddha-lands; when those Bodhisattvas see these lights, they are able to behold the ocean of the adorned Lotus Treasury World; by the Buddha's spiritual power, they speak these verses in the light: 'In immeasurable kalpas (aeons) of oceans, cultivating merits, making offerings to all Buddhas of the ten directions, teaching and transforming the boundless ocean of sentient beings, Vairocana Buddha attains perfect enlightenment (anuttara-samyak-sambodhi). Releasing great light illuminating the ten directions, from every pore of his body emerge clouds of transformation bodies, according to the capacities of sentient beings, he guides and teaches them, enabling them to attain the expedient pure path. In the past cycles of birth and death, the Buddha subdued all sentient beings, in a single thought, all were liberated, the hero of the world has attained immeasurable freedom. With profound faith and pure adornment, having cultivated and fulfilled the pāramitās (perfections) in the past, equal to the number of dust particles in all Buddha-lands, he firmly abides in all powers. Emitting subtle sounds pervading the ten directions, possessing true wisdom filling all minds, using immeasurable skillful means to transform sentient beings, this is the lion's roar of the peaceful Dharma. The honored one among humans has such immeasurable virtues, one should go to make offerings and listen to the Dharma. As many as the dust particles in Buddha-lands, the most excellent sons go to the Tathāgata (Buddha), each raining down all offerings, with one mind respectfully beholding the guide. In one word spoken by the Tathāgata, he expounds the boundless ocean of sūtras (scriptures), raining down nectar upon all beings, respectfully going to the Two-Footed Honored One (a title for the Buddha). The unsurpassed vows of the Buddhas of the three times, are separately expounded in the great sacred Bodhimanda, not concentrated in a single thought, one should quickly go to see the most excellent one. The great wisdom of Vairocana Buddha.'
海， 光明普照無有量， 如實觀察真諦法， 普照一切諸法門。」
爾時，蓮華藏莊嚴世界海東，次有世界海，名凈蓮華勝光莊嚴；中有佛剎，名眾寶金剛藏，佛號法水覺虛空法王；于彼如來大眾海中，有菩薩名觀勝法妙清凈王，為佛光明所開發已，與世界海塵數菩薩眷屬圍繞，來向佛所，充滿十方一切虛空；興十種寶色光明華云，悉皆彌覆，充滿虛空，十種妙寶須彌山云、十種日輪云、十種寶華云、十種妙寶樓閣藏云、十種華樹云、十種妙香現眾色云、十種一切妙音聲云，如是一切，悉皆彌覆，充滿虛空，來詣佛所，供養、恭敬、禮拜已，在於東方雜華光藏師子座上，結跏趺坐。
此世界海南，次有世界海，名眾寶月光莊嚴藏；中有佛剎，名無量光嚴，佛號普智光勝須彌山王；于彼如來大眾海中，有菩薩名清凈海慧，為佛光明所開發已，與世界海塵數菩薩眷屬圍繞，來向佛所；興十種一切妙莊嚴藏眾寶王云，悉皆彌覆，充滿虛空，十種普莊嚴寶王云、十種妙寶藏熾然照明嘆佛功德寶王云、十種妙音充滿讚歎寶王云、十種菩提樹莊嚴道場寶王云、十種普門光明佛變化寶王云、十種不壞眾光明示現寶王云、十種香燈照一切剎充滿寶王云、十種不可思議佛剎如來宮殿普現寶王云、十種雜寶三世諸佛法
【現代漢語翻譯】 現代漢語譯本：大海啊，你的光明普照無量無邊，如實觀察真諦之法，普照一切諸法之門。 那時，在蓮華藏莊嚴世界海的東方，緊接著有一個世界海，名為凈蓮華勝光莊嚴；其中有一個佛剎，名為眾寶金剛藏，佛號法水覺虛空法王（意為覺悟法性如水般清澈，遍佈虛空的法王）；在那如來大眾海中，有一位菩薩名為觀勝法妙清凈王（意為觀察殊勝之法，達到微妙清凈的王者），被佛的光明所啓發后，與如世界海微塵數般多的菩薩眷屬圍繞，來到佛的處所，充滿了十方一切虛空；興起了十種寶色光明華云，全部覆蓋，充滿虛空，還有十種妙寶須彌山云、十種日輪云、十種寶華云、十種妙寶樓閣藏云、十種華樹云、十種妙香顯現眾色云、十種一切妙音聲云，像這樣的一切，全部覆蓋，充滿虛空，來到佛的處所，供養、恭敬、禮拜之後，在東方雜華光藏獅子座上，結跏趺坐。 這個世界海的南方，緊接著有一個世界海，名為眾寶月光莊嚴藏；其中有一個佛剎，名為無量光嚴，佛號普智光勝須彌山王（意為智慧之光普照，如須彌山般殊勝的王者）；在那如來大眾海中，有一位菩薩名為清凈海慧（意為如清凈大海般深邃的智慧），被佛的光明所啓發后，與如世界海微塵數般多的菩薩眷屬圍繞，來到佛的處所；興起了十種一切妙莊嚴藏眾寶王云，全部覆蓋，充滿虛空，還有十種普莊嚴寶王云、十種妙寶藏熾然照明讚歎佛功德寶王云、十種妙音充滿讚歎寶王云、十種菩提樹莊嚴道場寶王云、十種普門光明佛變化寶王云、十種不壞眾光明示現寶王云、十種香燈照一切剎充滿寶王云、十種不可思議佛剎如來宮殿普現寶王云、十種雜寶三世諸佛法
【English Translation】 English version: O ocean, your light shines boundlessly, observing the true Dharma as it is, illuminating all the gates of Dharma. At that time, to the east of the Lotus Treasury Adorned World Ocean, there was another world ocean named Pure Lotus Excellent Light Adornment; within it was a Buddha-land named Treasury of All Jewels Vajra, the Buddha was named Dharma Water Awakened Void Dharma King (meaning the Dharma King who awakens to the Dharma nature as clear as water, pervading the void); in that assembly of Tathagatas, there was a Bodhisattva named Observing Superior Dharma Wonderful Pure King (meaning the king who observes the superior Dharma and attains wonderful purity), who, having been enlightened by the Buddha's light, was surrounded by a retinue of Bodhisattvas as numerous as the dust of world oceans, and came to the Buddha's place, filling all the ten directions of space; they raised ten kinds of jeweled light-colored flower clouds, all of which covered and filled the void, as well as ten kinds of wonderful jeweled Mount Sumeru clouds, ten kinds of sun wheel clouds, ten kinds of jeweled flower clouds, ten kinds of wonderful jeweled pavilion treasury clouds, ten kinds of flower tree clouds, ten kinds of wonderful fragrance manifesting various colors clouds, ten kinds of all wonderful sound clouds, all of these completely covered and filled the void, and came to the Buddha's place, made offerings, paid respects, and bowed, then sat in full lotus posture on the variegated flower light treasury lion throne in the east. To the south of this world ocean, there was another world ocean named Treasury of All Jewels Moonlight Adornment; within it was a Buddha-land named Immeasurable Light Adornment, the Buddha was named Universal Wisdom Light Superior Mount Sumeru King (meaning the king whose light of wisdom shines universally, as superior as Mount Sumeru); in that assembly of Tathagatas, there was a Bodhisattva named Pure Ocean Wisdom (meaning wisdom as profound as the pure ocean), who, having been enlightened by the Buddha's light, was surrounded by a retinue of Bodhisattvas as numerous as the dust of world oceans, and came to the Buddha's place; they raised ten kinds of all wonderful adornment treasury jeweled king clouds, all of which covered and filled the void, as well as ten kinds of universal adornment jeweled king clouds, ten kinds of wonderful jeweled treasury blazing illumination praising Buddha's merit jeweled king clouds, ten kinds of wonderful sound filling praise jeweled king clouds, ten kinds of Bodhi tree adorned Bodhimanda jeweled king clouds, ten kinds of universal gate light Buddha transformation jeweled king clouds, ten kinds of indestructible multitude light manifestation jeweled king clouds, ten kinds of incense lamps illuminating all lands filling jeweled king clouds, ten kinds of inconceivable Buddha-land Tathagata palace universal manifestation jeweled king clouds, ten kinds of variegated jewels three worlds Buddhas Dharma
身光明寶王云，悉皆彌覆，充滿虛空，來詣佛所，恭敬、供養、禮拜已，在於南方青色蓮華師子座上，結跏趺坐。
此世界海西，次有世界海，名寶光樂；中有佛剎，名一切勝觀，佛號香光王功德寶莊嚴；于彼如來大眾海中，有菩薩名香焰平等莊嚴月光，為佛光明所開發已，與世界海塵數菩薩眷屬圍繞，來向佛所；興十種一切雜寶香華樓閣云，悉皆彌覆，充滿虛空，十種一切色寶王莊嚴樓閣云、十種一切寶幢香焰樓閣云、十種一切解脫莊嚴樓閣云、十種一切寶華鬘云、十種一切寶鬘莊嚴寶樓閣云、十種一切普光明藏照一切莊嚴樓閣云、十種一切寶莊嚴無量莊嚴悉現樓閣云、十種普滿莊嚴樓閣云、十種無量華樂云，悉皆彌覆，充滿虛空，來詣佛所，供養、恭敬、禮拜已，在於西方金色雜寶莊嚴蓮華藏化師子座上，結跏趺坐。
此世界海北，次有世界海，名琉璃寶光充滿藏；中有佛剎，名化青蓮華莊嚴，佛號無量智慧音王；于彼如來大眾海中，有菩薩名師子光莊嚴，為佛光明所開發已，與世界海塵數菩薩眷屬圍繞，來向佛所；興十種一切香云，悉皆彌覆，充滿虛空，十種一切青色華云、十種一切妙寶樹云、十種一切諸雜華云、十種一切寶莊嚴云、十種一切寶雷音云、十種一切妙音聲云，如是一切，悉皆彌覆，
【現代漢語翻譯】 現代漢語譯本：身光明寶王（菩薩名，意為身放光明如寶的王者）云，他們的光明完全覆蓋，充滿虛空，來到佛陀所在之處，恭敬、供養、禮拜之後，在南方的青色蓮花獅子座上，結跏趺坐。 此世界海的西邊，緊接著有另一個世界海，名為寶光樂；其中有一個佛剎，名為一切勝觀，佛號為香光王功德寶莊嚴（佛名，意為具有香光、王者功德和寶莊嚴的佛陀）；在那如來大眾海中，有一位菩薩名為香焰平等莊嚴月光（菩薩名，意為具有香焰、平等莊嚴和月光的菩薩），被佛陀的光明所啓發后，與如世界海塵埃數量的菩薩眷屬圍繞，來到佛陀所在之處；興起十種一切雜寶香花樓閣云，完全覆蓋，充滿虛空，十種一切色寶王莊嚴樓閣云、十種一切寶幢香焰樓閣云、十種一切解脫莊嚴樓閣云、十種一切寶華鬘云、十種一切寶鬘莊嚴寶樓閣云、十種一切普光明藏照一切莊嚴樓閣云、十種一切寶莊嚴無量莊嚴悉現樓閣云、十種普滿莊嚴樓閣云、十種無量華樂云，完全覆蓋，充滿虛空，來到佛陀所在之處，供養、恭敬、禮拜之後，在西方的金色雜寶莊嚴蓮花藏化獅子座上，結跏趺坐。 此世界海的北方，緊接著有另一個世界海，名為琉璃寶光充滿藏；其中有一個佛剎，名為化青蓮花莊嚴，佛號為無量智慧音王（佛名，意為具有無量智慧和音聲之王的佛陀）；在那如來大眾海中，有一位菩薩名為師子光莊嚴（菩薩名，意為具有獅子光莊嚴的菩薩），被佛陀的光明所啓發后，與如世界海塵埃數量的菩薩眷屬圍繞，來到佛陀所在之處；興起十種一切香云，完全覆蓋，充滿虛空，十種一切青色華云、十種一切妙寶樹云、十種一切諸雜華云、十種一切寶莊嚴云、十種一切寶雷音云、十種一切妙音聲云，像這樣的一切，完全覆蓋，
【English Translation】 English version: The Cloud of Body-Light Treasure Kings (Bodhisattva name, meaning kings whose bodies emit light like treasures), their light completely covered and filled the void, came to the place where the Buddha was, and after paying respects, making offerings, and bowing, sat in the lotus lion seat of blue color in the south, in the lotus position. To the west of this world-sea, there is another world-sea, named Treasure Light Joy; within it is a Buddha-land, named All-Victorious Observation, the Buddha is named Fragrant Light King Merit Treasure Adornment (Buddha name, meaning a Buddha with fragrant light, kingly merit, and treasure adornment); in that sea of the Tathagata assembly, there is a Bodhisattva named Fragrant Flame Equal Adornment Moonlight (Bodhisattva name, meaning a Bodhisattva with fragrant flames, equal adornment, and moonlight), having been awakened by the Buddha's light, surrounded by a retinue of Bodhisattvas as numerous as the dust of the world-sea, came to the place where the Buddha was; raising ten kinds of all-mixed-treasure fragrant flower pavilion clouds, completely covering and filling the void, ten kinds of all-color-treasure king adornment pavilion clouds, ten kinds of all-treasure banner fragrant flame pavilion clouds, ten kinds of all-liberation adornment pavilion clouds, ten kinds of all-treasure flower garland clouds, ten kinds of all-treasure garland adornment treasure pavilion clouds, ten kinds of all-universal light store illuminating all adornment pavilion clouds, ten kinds of all-treasure adornment immeasurable adornment all-appearing pavilion clouds, ten kinds of universally-filled adornment pavilion clouds, ten kinds of immeasurable flower music clouds, completely covering and filling the void, came to the place where the Buddha was, and after making offerings, paying respects, and bowing, sat in the lotus-treasury transformed lion seat of golden mixed-treasure adornment in the west, in the lotus position. To the north of this world-sea, there is another world-sea, named Lapis Lazuli Treasure Light Filled Store; within it is a Buddha-land, named Transformed Blue Lotus Adornment, the Buddha is named Immeasurable Wisdom Sound King (Buddha name, meaning a Buddha with immeasurable wisdom and the sound of a king); in that sea of the Tathagata assembly, there is a Bodhisattva named Lion Light Adornment (Bodhisattva name, meaning a Bodhisattva with lion light adornment), having been awakened by the Buddha's light, surrounded by a retinue of Bodhisattvas as numerous as the dust of the world-sea, came to the place where the Buddha was; raising ten kinds of all-fragrant clouds, completely covering and filling the void, ten kinds of all-blue flower clouds, ten kinds of all-wonderful treasure tree clouds, ten kinds of all-mixed flower clouds, ten kinds of all-treasure adornment clouds, ten kinds of all-treasure thunder sound clouds, ten kinds of all-wonderful sound clouds, all of these completely covered,
充滿虛空，來詣佛所，供養、恭敬、禮拜已，在於北方大燈變化師子座上，結跏趺坐。
此世界海東南方，次有世界海，名閻浮檀玻璃色幢；中有佛剎，名寶莊嚴藏，佛號一切法燈無所怖畏；于彼如來大眾海中，有菩薩名無盡勝燈功德法藏，為佛光明所開發已，與世界海塵數菩薩眷屬圍繞，來向佛所；興十種無量色蓮華藏師子座云，悉皆彌覆，充滿虛空，十種師子座云、十種一切莊嚴具莊嚴師子座云、十種燈明師子座云、十種能出十方一切眾寶師子座云、十種一切香鬘師子座云、十種一切諸佛莊嚴示現師子座云、十種一切寶臺欄楯莊嚴師子座云、十種一切寶樹莊嚴師子座云、十種日莊嚴師子座云，皆悉彌覆，充滿虛空，來詣佛所，供養、恭敬、禮拜已，在東南方夜光幢寶藏師子座上，結跏趺坐。
此世界海西南方，次有世界海，名普照莊嚴；中有佛剎，名香勝離垢光明，佛號一切眾生普歡喜王；于彼如來大眾海中，有菩薩名普智光明慧燈，為佛光明所開發已，與世界海塵數菩薩眷屬圍繞，來向佛所；興十種如意寶王云，悉皆彌覆，充滿虛空，十種青色寶云、十種一切香云、十種一切幡云、十種一切妙色莊嚴云，悉皆彌覆，充滿虛空，來詣佛所，供養、恭敬、禮拜已，在西南方眾寶師子座上，結跏趺坐。
【現代漢語翻譯】 現代漢語譯本：充滿虛空，來到佛陀所在之處，供養、恭敬、禮拜之後，在北方大燈變化出的獅子座上，結跏趺坐。 此世界海的東南方，緊接著有一個世界海，名為閻浮檀玻璃色幢（Jambudana-glass-colored banner）；其中有一個佛剎，名為寶莊嚴藏（Treasure Adornment Repository），佛號一切法燈無所怖畏（Fearless Light of All Dharmas）；在那如來大眾海中，有一位菩薩名為無盡勝燈功德法藏（Endless Victorious Light Merit Dharma Repository），被佛陀的光明所啓發后，與如世界海塵埃數量的菩薩眷屬圍繞，來到佛陀所在之處；興起十種無量色彩的蓮花藏獅子座云，全部覆蓋，充滿虛空，十種獅子座云、十種一切莊嚴具莊嚴的獅子座云、十種燈明獅子座云、十種能涌出十方一切眾寶的獅子座云、十種一切香鬘獅子座云、十種一切諸佛莊嚴示現的獅子座云、十種一切寶臺欄楯莊嚴的獅子座云、十種一切寶樹莊嚴的獅子座云、十種日莊嚴獅子座云，都覆蓋，充滿虛空，來到佛陀所在之處，供養、恭敬、禮拜之後，在東南方夜光幢寶藏獅子座上，結跏趺坐。 此世界海的西南方，緊接著有一個世界海，名為普照莊嚴（Universally Illuminating Adornment）；其中有一個佛剎，名為香勝離垢光明（Fragrant Victory, Untainted Light），佛號一切眾生普歡喜王（King of Universal Joy for All Beings）；在那如來大眾海中，有一位菩薩名為普智光明慧燈（Universal Wisdom Light Lamp），被佛陀的光明所啓發后，與如世界海塵埃數量的菩薩眷屬圍繞，來到佛陀所在之處；興起十種如意寶王云，全部覆蓋，充滿虛空，十種青色寶云、十種一切香云、十種一切幡云、十種一切妙色莊嚴云，都覆蓋，充滿虛空，來到佛陀所在之處，供養、恭敬、禮拜之後，在西南方眾寶獅子座上，結跏趺坐。
【English Translation】 English version: Filling the void, they came to the Buddha's place, and after making offerings, showing respect, and bowing, they sat in the lotus position on the lion throne transformed by the great lamp in the north. To the southeast of this world-sea, there is another world-sea named Jambudana-glass-colored banner; within it is a Buddha-land named Treasure Adornment Repository, where the Buddha is called Fearless Light of All Dharmas; in that assembly of Tathagatas, there is a Bodhisattva named Endless Victorious Light Merit Dharma Repository, who, having been enlightened by the Buddha's light, came to the Buddha's place surrounded by a retinue of Bodhisattvas as numerous as the dust of the world-sea; they raised ten kinds of immeasurable colored lotus-treasury lion throne clouds, all of which covered and filled the void, ten kinds of lion throne clouds, ten kinds of lion throne clouds adorned with all kinds of ornaments, ten kinds of lamp-light lion throne clouds, ten kinds of lion throne clouds that could produce all the treasures of the ten directions, ten kinds of all fragrant garland lion throne clouds, ten kinds of lion throne clouds showing the adornments of all Buddhas, ten kinds of lion throne clouds adorned with all jeweled platforms and railings, ten kinds of lion throne clouds adorned with all jeweled trees, and ten kinds of sun-adorned lion throne clouds, all of which covered and filled the void, they came to the Buddha's place, and after making offerings, showing respect, and bowing, they sat in the lotus position on the night-light banner treasure lion throne in the southeast. To the southwest of this world-sea, there is another world-sea named Universally Illuminating Adornment; within it is a Buddha-land named Fragrant Victory, Untainted Light, where the Buddha is called King of Universal Joy for All Beings; in that assembly of Tathagatas, there is a Bodhisattva named Universal Wisdom Light Lamp, who, having been enlightened by the Buddha's light, came to the Buddha's place surrounded by a retinue of Bodhisattvas as numerous as the dust of the world-sea; they raised ten kinds of wish-fulfilling jewel king clouds, all of which covered and filled the void, ten kinds of blue jewel clouds, ten kinds of all fragrant clouds, ten kinds of all banner clouds, and ten kinds of all wonderfully colored adornment clouds, all of which covered and filled the void, they came to the Buddha's place, and after making offerings, showing respect, and bowing, they sat in the lotus position on the all-treasure lion throne in the southwest.
此世界海西北方，次有世界海，名善光照；中有佛剎，名意入，佛號普門智慧意入明凈音；于彼如來大眾海中，有菩薩名無量華照垂髻，為佛光明所開發已，與世界海塵數菩薩眷屬圍繞，來向佛所；興十種一切雜寶輪蓋云，悉皆彌覆，充滿虛空，十種華蓋云、十種解脫蓋云、十種寶王蓋云、十種雜寶蓋云、十種普寶蓋云、十種琉璃寶王蓋云、十種一切香蓋云，悉皆彌覆，充滿虛空，來詣佛所，供養、恭敬、禮拜已，在西北方眾善光明幢師子座上，結跏趺坐。
此世界海東北方，次有世界海，名寶照光明藏；中有佛剎，名香莊嚴樂勝藏，佛號無量功德海；于彼如來大眾海中，有菩薩名無盡清凈光明王，為佛光明所開發已，與世界海塵數菩薩眷屬圍繞，來向佛所；興十種一切寶光輪云，悉皆彌覆，充滿虛空，十種光輪云、十種華云、十種如來變化輪云、十種一切佛境界輪云、十種一切功德寶云、十種一切眾生樂不可盡示現云、十種一切諸佛所愿示現云，悉皆彌覆，充滿虛空，來詣佛所，供養、恭敬、禮拜已，在東北方清凈光明不可盡師子座上，結跏趺坐。◎
大方廣佛華嚴經卷第二 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第三
東晉天竺三藏佛馱
【現代漢語翻譯】 現代漢語譯本：在這個世界海的西北方，緊接著有另一個世界海，名為善光照（Shanguangzhao）；其中有一個佛剎，名為意入（Yiru），佛號為普門智慧意入明凈音（Pumen Zhihui Yiru Mingjingyin）；在那如來大眾海中，有一位菩薩名為無量華照垂髻（Wuliang Hua Zhao Chuiji），被佛的光明所啓發后，與如世界海微塵數一樣多的菩薩眷屬圍繞著，來到佛的處所；興起了十種一切雜寶輪蓋云，全部覆蓋，充滿虛空，還有十種華蓋云、十種解脫蓋云、十種寶王蓋云、十種雜寶蓋云、十種普寶蓋云、十種琉璃寶王蓋云、十種一切香蓋云，全部覆蓋，充滿虛空，來到佛的處所，供養、恭敬、禮拜之後，在西北方眾善光明幢獅子座上，結跏趺坐。 在這個世界海的東北方，緊接著有另一個世界海，名為寶照光明藏（Baozhao Guangmingzang）；其中有一個佛剎，名為香莊嚴樂勝藏（Xiang Zhuangyan Leshengzang），佛號為無量功德海（Wuliang Gongde Hai）；在那如來大眾海中，有一位菩薩名為無盡清凈光明王（Wujin Qingjing Guangmingwang），被佛的光明所啓發后，與如世界海微塵數一樣多的菩薩眷屬圍繞著，來到佛的處所；興起了十種一切寶光輪云，全部覆蓋，充滿虛空，還有十種光輪云、十種華云、十種如來變化輪云、十種一切佛境界輪云、十種一切功德寶云、十種一切眾生樂不可盡示現云、十種一切諸佛所愿示現云，全部覆蓋，充滿虛空，來到佛的處所，供養、恭敬、禮拜之後，在東北方清凈光明不可盡獅子座上，結跏趺坐。
【English Translation】 English version: To the northwest of this world-sea, there is another world-sea named 'Good Light Illumination' (Shanguangzhao); within it is a Buddha-land named 'Meaning Entry' (Yiru), where the Buddha is called 'Universal Wisdom Meaning Entry Clear Sound' (Pumen Zhihui Yiru Mingjingyin). In that assembly of Tathagatas, there is a Bodhisattva named 'Immeasurable Flower Illumination Hanging Hair' (Wuliang Hua Zhao Chuiji), who, having been awakened by the Buddha's light, comes to the Buddha's place surrounded by a retinue of Bodhisattvas as numerous as the dust particles of a world-sea. They raise ten kinds of all-various-treasure wheel canopies, which completely cover and fill the void, as well as ten kinds of flower canopies, ten kinds of liberation canopies, ten kinds of treasure-king canopies, ten kinds of various-treasure canopies, ten kinds of universal-treasure canopies, ten kinds of lapis lazuli treasure-king canopies, and ten kinds of all-fragrance canopies, all of which completely cover and fill the void. Having arrived at the Buddha's place, made offerings, paid respects, and bowed, they sit in the lotus position on the lion throne of the multitude of good light banners in the northwest. To the northeast of this world-sea, there is another world-sea named 'Treasure Illumination Light Treasury' (Baozhao Guangmingzang); within it is a Buddha-land named 'Fragrant Adornment Joyful Treasury' (Xiang Zhuangyan Leshengzang), where the Buddha is called 'Immeasurable Merit Ocean' (Wuliang Gongde Hai). In that assembly of Tathagatas, there is a Bodhisattva named 'Inexhaustible Pure Light King' (Wujin Qingjing Guangmingwang), who, having been awakened by the Buddha's light, comes to the Buddha's place surrounded by a retinue of Bodhisattvas as numerous as the dust particles of a world-sea. They raise ten kinds of all-treasure light wheel clouds, which completely cover and fill the void, as well as ten kinds of light wheel clouds, ten kinds of flower clouds, ten kinds of Tathagata transformation wheel clouds, ten kinds of all-Buddha realm wheel clouds, ten kinds of all-merit treasure clouds, ten kinds of all-sentient-being joy inexhaustible manifestation clouds, and ten kinds of all-Buddha's wish manifestation clouds, all of which completely cover and fill the void. Having arrived at the Buddha's place, made offerings, paid respects, and bowed, they sit in the lotus position on the inexhaustible lion throne of pure light in the northeast.
跋陀羅譯
盧舍那佛品第二之二
◎此世界海下方，次有世界海，名蓮華妙香勝藏；中有佛剎，名寶師子光，佛號明照法界；于彼如來大眾海中，有菩薩名光照分別法界，為佛光明所開發已，與世界海塵數菩薩眷屬圍繞，來向佛所；興十種一切寶光明雲，悉皆彌覆，充滿虛空，十種一切香光明雲、十種諸佛師子吼云、十種一切佛剎功德莊嚴云、十種一切華樓閣云、十種一切座莊嚴云，悉皆彌覆，充滿虛空，來詣佛所，在於下方寶藏師子座上，結跏趺坐。此世界海上方，次有世界海，名雜寶光海莊嚴；中有佛剎，名樂行清凈，佛號無礙功德稱離闇光王；于彼如來大眾海中，有菩薩名無障礙力精進慧，為佛光明所開發已，與世界海塵數菩薩眷屬圍繞，來向佛所；興十種一切無量妙色寶照云，悉皆彌覆，充滿虛空，十種無量光普照云、十種一切莊嚴照明云、十種香焰云、十種一切莊嚴云、十種佛光焰云、十種寶樹華焰云、十種一切寶樹堅固光明雲、十種一切勝光明雲、十種一切菩薩所行示現云、十種一切解脫光明雲，悉皆彌覆，充滿虛空，來詣佛所，供養、恭敬、禮拜已，在於上方妙音勝蓮華藏師子座上，結跏趺坐。如是等十億佛剎塵數世界海中，有十億佛剎微塵數等大菩薩來，一一菩薩各將一佛世界塵數菩薩
【現代漢語翻譯】 現代漢語譯本 在蓮華妙香勝藏世界海的下方，緊接著有另一個世界海，名為蓮華妙香勝藏。其中有一個佛剎，名為寶師子光，佛號為明照法界（意為光明照耀整個法界）。在那位如來的大眾海中，有一位菩薩名為光照分別法界（意為以光明照耀並分別法界），他被佛的光明所啓發后，與如同世界海微塵數一樣多的菩薩眷屬圍繞著，來到佛的處所。他們興起了十種一切寶光明雲，完全覆蓋並充滿了虛空；十種一切香光明雲；十種諸佛獅子吼云；十種一切佛剎功德莊嚴云；十種一切華樓閣云；十種一切座莊嚴云，都完全覆蓋並充滿了虛空。他們來到佛的處所，在下方的寶藏獅子座上結跏趺坐。 在這個世界海的上方，緊接著有另一個世界海，名為雜寶光海莊嚴。其中有一個佛剎，名為樂行清凈，佛號為無礙功德稱離闇光王（意為功德無礙，名號能使眾生遠離黑暗的光明之王）。在那位如來的大眾海中，有一位菩薩名為無障礙力精進慧（意為具有無障礙的力量和精進的智慧），他被佛的光明所啓發后，與如同世界海微塵數一樣多的菩薩眷屬圍繞著，來到佛的處所。他們興起了十種一切無量妙色寶照云，完全覆蓋並充滿了虛空；十種無量光普照云；十種一切莊嚴照明云；十種香焰云；十種一切莊嚴云；十種佛光焰云；十種寶樹華焰云；十種一切寶樹堅固光明雲；十種一切勝光明雲；十種一切菩薩所行示現云；十種一切解脫光明雲，都完全覆蓋並充滿了虛空。他們來到佛的處所，供養、恭敬、禮拜后，在上方的妙音勝蓮華藏獅子座上結跏趺坐。 像這樣，在十億佛剎微塵數的世界海中，有十億佛剎微塵數的大菩薩前來，每一位菩薩都各自帶領著一個佛世界微塵數的菩薩。
【English Translation】 English version Below this world sea, there is another world sea named 'Lotus Wonderful Fragrance Excellent Treasury'. Within it is a Buddha land called 'Jewel Lion Light', where the Buddha is named 'Illuminating the Dharma Realm' (meaning the light that illuminates the entire Dharma realm). In that Tathagata's great assembly, there is a Bodhisattva named 'Light Illuminating and Distinguishing the Dharma Realm' (meaning one who illuminates and distinguishes the Dharma realm with light). Having been enlightened by the Buddha's light, he comes to the Buddha's place, surrounded by a retinue of Bodhisattvas as numerous as the dust particles in a world sea. They raise ten kinds of all-treasure light clouds, completely covering and filling the void; ten kinds of all-fragrance light clouds; ten kinds of all Buddhas' lion's roar clouds; ten kinds of all Buddha lands' merit and adornment clouds; ten kinds of all flower pavilions clouds; ten kinds of all seat adornment clouds, all completely covering and filling the void. They arrive at the Buddha's place and sit in the lotus position on the treasure treasury lion seat below. Above this world sea, there is another world sea named 'Adornment of the Sea of Various Jewel Lights'. Within it is a Buddha land called 'Pure Practice of Joy', where the Buddha is named 'Unobstructed Merit, Praised, Light King Who Departs from Darkness' (meaning the king of light whose merit is unobstructed and whose name can lead beings away from darkness). In that Tathagata's great assembly, there is a Bodhisattva named 'Unobstructed Power, Diligent Wisdom' (meaning one who possesses unobstructed power and diligent wisdom). Having been enlightened by the Buddha's light, he comes to the Buddha's place, surrounded by a retinue of Bodhisattvas as numerous as the dust particles in a world sea. They raise ten kinds of all immeasurable wonderful colored treasure light clouds, completely covering and filling the void; ten kinds of immeasurable light universally illuminating clouds; ten kinds of all adornment illuminating clouds; ten kinds of fragrance flame clouds; ten kinds of all adornment clouds; ten kinds of Buddha light flame clouds; ten kinds of jewel tree flower flame clouds; ten kinds of all jewel tree firm light clouds; ten kinds of all excellent light clouds; ten kinds of all Bodhisattvas' practices manifestation clouds; ten kinds of all liberation light clouds, all completely covering and filling the void. They arrive at the Buddha's place, make offerings, pay respects, and bow, then sit in the lotus position on the wonderful sound excellent lotus treasury lion seat above. In this way, in ten billion Buddha lands' dust particle world seas, there come ten billion Buddha lands' dust particle great Bodhisattvas, each Bodhisattva leading a retinue of Bodhisattvas as numerous as the dust particles in a Buddha world.
以為眷屬，一一菩薩各興一佛世界微塵數等妙莊嚴云，悉皆彌覆，充滿虛空，隨所來方，結跏趺坐。彼諸菩薩次第坐已，一切毛孔各出十佛世界微塵數等一切妙寶凈光明雲，一一光中，各出十佛世界微塵數菩薩，一一菩薩、一切法界方便海充滿一切微塵數道；一一塵中，有十佛世界塵數佛剎；一一佛剎中，三世諸佛皆悉顯現。唸唸中，於一一世界各化一佛剎塵數眾生，以夢自在示現法門教化、一切諸天化生法門教化、一切菩薩行處音聲法門教化、震動一切佛剎建立諸佛法門教化、一切愿海法門教化、一切眾生言辭入佛音聲法門教化、一切佛法雲雨法門教化、法界自在光明法門教化、建立一切大眾海于普賢菩薩法門教化，以如是等一切法門，隨其所樂而教化之，於一念頃，能滅一切世界中，各如須彌山塵數眾生諸惡道苦；各如須彌山塵數眾生，令離邪定，立正定聚；各如須彌山塵數眾生，令立聲聞、緣覺之地；各如須彌山塵數眾生，立無上道；各如須彌山塵數眾生，立一切不可盡功德智慧地；各如須彌山塵數眾生，令立盧舍那佛愿性海中。
爾時，諸菩薩光明中，以偈頌曰：
「一切光明出妙音， 說諸菩薩具足行， 佛子功德悉成滿， 普遍一切十方界。 無量劫海修行道， 欲令眾生離苦故，
【現代漢語翻譯】 現代漢語譯本 他們各自認為眷屬，每一位菩薩都興起如一佛世界微塵數般眾多美妙莊嚴的云，完全覆蓋，充滿虛空，隨著他們所來的方向，結跏趺坐。那些菩薩依次坐定后，每一個毛孔都放出如十佛世界微塵數般眾多的一切美妙寶物凈光明雲，每一道光中，都出現如十佛世界微塵數般的菩薩，每一位菩薩都以一切法界方便海充滿一切微塵數之道；每一粒微塵中，都有十佛世界微塵數般的佛剎（佛的國土）；每一個佛剎中，三世諸佛都全部顯現。在每一個念頭中，于每一個世界都化現如一佛剎微塵數般的眾生，以夢中自在示現的法門教化，以一切諸天化生的法門教化，以一切菩薩修行之處的音聲法門教化，以震動一切佛剎建立諸佛的法門教化，以一切愿海法門教化，以一切眾生言辭入佛音聲的法門教化，以一切佛法雲雨的法門教化，以法界自在光明的法門教化，以建立一切大眾海于普賢菩薩（象徵菩薩行愿的代表）法門教化，以像這樣的一切法門，隨著他們所喜好的而教化他們，在一念之間，能夠滅除一切世界中，各自如須彌山微塵數般眾多眾生的諸惡道苦；各自使如須彌山微塵數般眾多眾生，脫離邪定，安立於正定聚；各自使如須彌山微塵數般眾多眾生，安立於聲聞（聽聞佛法而悟道者）、緣覺（不依師教，觀因緣而悟道者）之地；各自使如須彌山微塵數般眾多眾生，安立於無上道（佛道）；各自使如須彌山微塵數般眾多眾生，安立於一切不可窮盡的功德智慧之地；各自使如須彌山微塵數般眾多眾生，安立於盧舍那佛（報身佛）的愿性海中。
那時，諸菩薩的光明中，以偈頌說道：
『一切光明發出美妙的聲音， 宣說諸菩薩具足的修行， 佛子（佛的弟子）的功德全部圓滿， 普遍照耀一切十方世界。 無量劫海修行菩薩道， 爲了使眾生脫離痛苦的緣故，'
【English Translation】 English version Considering each other as family, each Bodhisattva raised clouds of exquisite adornments equal to the number of dust particles in a Buddha-world, completely covering and filling the void. From the direction they came, they sat in the lotus position. After those Bodhisattvas were seated in order, each pore emitted pure light clouds of exquisite treasures equal to the number of dust particles in ten Buddha-worlds. Within each light, there appeared Bodhisattvas equal to the number of dust particles in ten Buddha-worlds. Each Bodhisattva filled all the paths with the expedient ocean of all Dharma realms. In each dust particle, there were Buddha-lands equal to the number of dust particles in ten Buddha-worlds. In each Buddha-land, all Buddhas of the three times manifested. In each thought, in each world, they transformed beings equal to the number of dust particles in a Buddha-land, teaching them with the Dharma gate of dream-like freedom, teaching with the Dharma gate of all heavenly beings' birth, teaching with the Dharma gate of the sounds of all Bodhisattvas' practice, teaching with the Dharma gate of shaking all Buddha-lands and establishing Buddhas, teaching with the Dharma gate of all vows' oceans, teaching with the Dharma gate of all beings' words entering the Buddha's voice, teaching with the Dharma gate of all Buddha-Dharma clouds and rain, teaching with the Dharma gate of the light of freedom in the Dharma realm, teaching with the Dharma gate of establishing all great assemblies in the Samantabhadra Bodhisattva (symbol of the Bodhisattva's vows and practices) Dharma gate. With all these Dharma gates, they taught according to what they liked. In a single thought, they could extinguish the suffering of evil paths for beings equal to the number of dust particles in Mount Sumeru in each world; they could cause beings equal to the number of dust particles in Mount Sumeru to leave wrong views and establish themselves in the right path; they could cause beings equal to the number of dust particles in Mount Sumeru to establish themselves in the lands of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment by observing causes and conditions); they could cause beings equal to the number of dust particles in Mount Sumeru to establish themselves in the unsurpassed path (Buddhahood); they could cause beings equal to the number of dust particles in Mount Sumeru to establish themselves in the lands of all inexhaustible merits and wisdom; they could cause beings equal to the number of dust particles in Mount Sumeru to establish themselves in the ocean of Vairochana Buddha's (the Sambhogakaya Buddha) vows.
At that time, in the light of the Bodhisattvas, they spoke in verses:
'All lights emit wonderful sounds, Proclaiming the complete practices of the Bodhisattvas, The merits of the Buddha's disciples are all fulfilled, Universally illuminating all the ten directions. Having practiced the Bodhisattva path for countless kalpas, For the sake of liberating beings from suffering,'
不自計己生死苦， 佛子善入大方便。 無量無邊無有餘， 窮盡一切大海劫， 遍行一切諸法門， 善說微妙寂靜法。 一切三世佛所愿， 皆得清凈具足滿， 佛子饒益諸眾生， 能自具行清凈道。 皆能往詣諸佛所， 清凈法身照十方， 佛子智海無邊底， 普觀諸法寂滅相。 一光明中有無量， 無上大慈難思議， 清凈慧眼照諸法， 此是佛子妙境界。 一毛悉受諸佛剎， 又能震動諸國土， 能令眾生無怖想， 是名清凈方便地。 一一塵中無量身， 復現無量莊嚴剎， 於一念中皆悉見， 是無障礙凈法門。 三世所有一切劫， 於一念中能悉現， 猶如幻化無所有， 是名諸佛無礙法。 普賢諸行皆具足， 能令眾生悉清凈， 諸佛子具自在法， 一一毛孔師子吼。」
爾時，世尊欲令一切菩薩大眾，知佛無量無邊境界自在法門故，放眉間白毫相一切寶色燈明云光，名一切菩薩慧光觀察照十方藏。此光遍照一切佛剎，於一念中，皆悉普照一切法界；於一切世界，雨一切佛諸大愿云，顯現普賢菩薩，示大眾已，還從足下相輪中入于彼。復有大蓮華生，以眾寶為莖，一切寶王為莊嚴藏，其葉遍覆一切法界；一切寶香莊嚴其
【現代漢語翻譯】 現代漢語譯本 不顧自身生死的痛苦，佛子善巧地進入廣大的方便之門。 （這種方便）無量無邊，沒有窮盡，窮盡一切大海劫的時間。 普遍地修行一切佛法，善於宣說微妙寂靜的佛法。 一切過去、現在、未來諸佛的願望，都能清凈圓滿地實現。 佛子饒益一切眾生，能夠自己修行清凈的道。 都能前往諸佛所在之處，清凈的法身照耀十方。 佛子的智慧如海般無邊無底，普遍觀察諸法寂滅的真相。 一束光明中包含著無量，無上的大慈悲難以思議。 清凈的慧眼照見一切諸法，這是佛子所達到的奇妙境界。 一根毫毛都能容納諸佛的剎土（佛的國土），又能震動一切國土。 能使眾生沒有恐懼的念頭，這稱為清凈方便的境界。 每一個微塵中都顯現無量的身形，又顯現無量莊嚴的剎土。 在一念之間都能全部看見，這是無障礙的清凈法門。 過去、現在、未來所有的一切劫，都能在一念之間全部顯現。 猶如幻化一般虛無所有，這稱為諸佛無礙的佛法。 普賢菩薩（菩薩名，象徵一切菩薩行愿的代表）的一切行愿都具足，能使眾生都清凈。 諸佛子具有自在的佛法，每一個毛孔都能發出獅子吼（比喻佛法威猛有力）。 當時，世尊爲了讓一切菩薩大眾，瞭解佛無量無邊的境界和自在的法門，從眉間白毫相（佛的三十二相之一，眉間白毛，放光）中放出一切寶色燈明云光，名為『一切菩薩慧光觀察照十方藏』。 此光遍照一切佛剎（佛的國土），在一念之間，都能普遍照耀一切法界（宇宙萬有）。在一切世界，降下一切佛的諸大愿云，顯現普賢菩薩，向大眾展示之後，又從足下相輪（佛的三十二相之一，足底的輪狀紋）中進入。 又有一朵大蓮花出現，以各種寶物為莖，一切寶王為莊嚴的寶藏，它的葉子遍覆一切法界；一切寶香莊嚴其
【English Translation】 English version Not considering their own suffering of birth and death, the Buddha's disciples skillfully enter the vast gate of expedient means. This (expedient means) is immeasurable and boundless, without end, exhausting all the kalpas (eons) of the great oceans. Universally practicing all the Buddha's teachings, skillfully expounding the subtle and tranquil Dharma. All the wishes of the Buddhas of the past, present, and future can be purely and completely fulfilled. The Buddha's disciples benefit all sentient beings, able to cultivate the pure path themselves. They can all go to the places where the Buddhas are, the pure Dharma body illuminates the ten directions. The wisdom of the Buddha's disciples is like an ocean, boundless and bottomless, universally observing the tranquil nature of all dharmas (teachings). Within a single ray of light, there are immeasurable things, the supreme great compassion is inconceivable. The pure wisdom eye illuminates all dharmas, this is the wondrous realm attained by the Buddha's disciples. A single hair can contain all the Buddha's lands (Buddha's realms), and can also shake all the lands. It can make sentient beings have no fear, this is called the realm of pure expedient means. In each dust particle, countless forms appear, and countless adorned lands also appear. In a single thought, all can be seen, this is the unobstructed pure Dharma gate. All the kalpas of the past, present, and future can all appear in a single thought. Like an illusion, empty and without substance, this is called the unobstructed Dharma of the Buddhas. All the vows and practices of Samantabhadra Bodhisattva (a Bodhisattva, representing the embodiment of all Bodhisattva vows and practices) are complete, able to purify all sentient beings. The Buddha's disciples possess the Dharma of freedom, each pore can emit a lion's roar (a metaphor for the powerful and authoritative nature of the Dharma). At that time, the World Honored One, in order to let all the Bodhisattva assembly know the immeasurable and boundless realm and the free Dharma gate of the Buddha, released from the white hair mark between his eyebrows (one of the thirty-two marks of a Buddha, a white hair between the eyebrows that emits light) a cloud of light of all precious colors, named 'The Light of Wisdom of All Bodhisattvas Observing and Illuminating the Ten Directions'. This light illuminated all the Buddha lands (Buddha's realms), in a single thought, it could universally illuminate all the Dharma realms (the universe and all its phenomena). In all the worlds, it rained down clouds of all the great vows of the Buddhas, manifested Samantabhadra Bodhisattva, showed it to the assembly, and then entered from the wheel mark under his feet (one of the thirty-two marks of a Buddha, a wheel-like pattern on the soles of the feet). Then a great lotus flower appeared, with various treasures as its stem, all the treasure kings as its adorned treasure, its leaves covered all the Dharma realms; all the precious fragrances adorned its
須，閻浮檀金以為其臺。此華生已，如來眉間有一大菩薩出，名曰一切諸法勝音，與世界海塵數菩薩眾俱，敬繞世尊無量匝已，退坐蓮華臺上，眷屬菩薩坐蓮華須。一切諸法勝音菩薩成就無量法界歡喜，隨順諸佛境界深智，度不可思議佛海光明，悉能往詣一切佛所。
爾時，一切諸法勝音菩薩以偈頌曰：
「佛身充滿諸法界， 普現一切眾生前， 應受化器悉充滿， 佛故處此菩提樹。 一切佛剎微塵等， 爾所佛坐一毛孔， 皆有無量菩薩眾， 各為具說普賢行。 無量剎海處一毛， 悉坐菩提蓮華座， 遍滿一切諸法界， 一切毛孔自在現。」
爾時，師子焰光奮迅音菩薩以偈頌曰：
「盧舍那如來， 轉清凈法輪， 一切法方便， 如來云普覆。 十方國土中， 一切世界海， 佛願力自在， 普現轉法輪。 一切佛土中， 無量大眾海， 言號各不同， 而轉凈法輪。 盧舍那佛神力故， 一切剎中轉法輪， 普賢菩薩愿音聲， 遍滿一切世界海。 法身充滿一切剎， 普雨一切諸法雨， 法相不生亦不滅， 悉照一切諸世間。 無量無數億劫中， 一切佛剎微塵道， 盧舍那佛妙音聲， 具足演說本所行。 一
【現代漢語翻譯】 現代漢語譯本 花蕊，用閻浮檀金（Jambudvipa gold，一種珍貴的金色）做成它的臺座。這朵花開放后，如來（Tathagata，佛的稱號）的眉間出現一位大菩薩，名叫一切諸法勝音（Sarvadharma-jayaghosha，意為一切佛法勝利之音），他與如世界海微塵數一樣多的菩薩大眾一起，恭敬地圍繞世尊（Bhagavan，佛的尊稱）無數圈后，退坐到蓮花臺上，他的眷屬菩薩則坐在蓮花的花蕊上。一切諸法勝音菩薩成就了無量法界的歡喜，隨順諸佛境界的深邃智慧，度過了不可思議的佛海光明，能夠到達一切佛所在之處。 這時，一切諸法勝音菩薩用偈頌說道： 『佛身充滿所有法界，普遍顯現在一切眾生面前，應受教化的眾生都充滿其中，所以佛才坐在這菩提樹下。 一切佛剎（Buddha-kshetra，佛的國土）如同微塵一樣多，在這些佛剎中，每一佛都坐在一毛孔中，都有無量菩薩大眾，各自為他們詳細講述普賢菩薩的修行。 無量佛剎海處在一毛孔中，都坐在菩提蓮花座上，遍滿一切法界，一切毛孔都自在地顯現。』 這時，師子焰光奮迅音菩薩（Simhavikridita-tejogarbha-ghosha，意為獅子奮迅光焰之音）用偈頌說道： 『盧舍那如來（Vairocana，光明遍照佛），轉動清凈的法輪（Dharma-chakra，佛法的象徵），一切佛法方便，如來像云一樣普遍覆蓋。 在十方國土中，一切世界海中，佛的願力自在，普遍顯現轉動法輪。 在一切佛土中，無量大眾海，他們的名號各不相同，都在轉動清凈的法輪。 因為盧舍那佛的神力，在一切佛剎中轉動法輪，普賢菩薩的願力音聲，遍滿一切世界海。 法身（Dharmakaya，佛的真身）充滿一切佛剎，普遍降下一切佛法之雨，法相不生也不滅，照耀一切世間。 在無量無數億劫中，一切佛剎如同微塵一樣多，盧舍那佛的微妙音聲，具足地演說他本來的修行。 一'
【English Translation】 English version The stamen, with Jambudvipa gold as its base. When this flower bloomed, a great Bodhisattva emerged from between the Tathagata's eyebrows, named Sarvadharma-jayaghosha (The Victorious Sound of All Dharmas), accompanied by a multitude of Bodhisattvas as numerous as the dust particles in the ocean of worlds. They respectfully circled the Bhagavan countless times, then retreated to sit on the lotus platform, with the attendant Bodhisattvas sitting on the lotus stamens. The Bodhisattva Sarvadharma-jayaghosha achieved immeasurable joy in the Dharma realms, followed the profound wisdom of the Buddhas' realms, crossed the inconceivable light of the Buddha's ocean, and was able to reach all the places where the Buddhas are. At that time, the Bodhisattva Sarvadharma-jayaghosha spoke in verse: 'The Buddha's body fills all Dharma realms, universally appearing before all sentient beings, filling all those who are to be taught, therefore the Buddha sits under this Bodhi tree. All Buddha-kshetras are as numerous as dust particles, and in each of these Buddha-kshetras, each Buddha sits in a single pore, with countless Bodhisattva assemblies, each explaining in detail the practices of Samantabhadra. Countless ocean of Buddha-kshetras are in a single pore, all sitting on the Bodhi lotus seat, pervading all Dharma realms, with all pores manifesting freely.' At that time, the Bodhisattva Simhavikridita-tejogarbha-ghosha (Lion's Playful Radiance Sound) spoke in verse: 'Vairocana Tathagata, turns the pure Dharma-chakra, all Dharma methods, the Tathagata covers like a cloud. In the ten directions of lands, in all the oceans of worlds, the Buddha's power of vows is free, universally manifesting the turning of the Dharma-chakra. In all Buddha lands, in the immeasurable ocean of assemblies, their names are different, yet they all turn the pure Dharma-chakra. Because of the divine power of Vairocana Buddha, the Dharma-chakra is turned in all Buddha-kshetras, the sound of Samantabhadra's vows pervades all the oceans of worlds. The Dharmakaya fills all Buddha-kshetras, universally raining down all Dharma rain, the Dharma-lakshana neither arises nor ceases, illuminating all the worlds. In countless billions of kalpas, all Buddha-kshetras are as numerous as dust particles, the subtle sound of Vairocana Buddha, fully expounds his original practices. One'
切佛剎微塵數， 大光明網照十方， 一一光中有諸佛， 以無上道化眾生。 法身堅固不可壞， 充滿一切諸法界， 普能示現諸色身， 隨應化導諸群生。 三世無量諸佛剎， 其中一切諸導師， 一切音聲及名字， 普見諸佛力自在。 過去未來及現在， 如是一切諸導師， 彼聖能令一切聞， 不可思議正法輪。」
如此四天下道場上，見佛神力，一切菩薩大眾雲集，一切世界海中亦復如是。
爾時，普賢菩薩于如來前，坐蓮華藏師子之座，即入一切如來凈藏三昧正受，普照一切法界諸如來身，無所障礙，離垢滿足，猶如虛空。普賢菩薩於此世界三昧正受，盡法界、虛空界等一切佛剎亦復如是。普賢菩薩入是三昧已，十方世界海諸佛悉現，彼諸如來各各贊言：「善哉！善哉！善男子！汝乃能入此三昧正受，是皆盧舍那佛本願力故。又汝于諸佛所，清凈行願力故，所謂：轉一切諸佛法輪故；開一切如來智慧海故；盡度一切諸法方便及十方海悉無餘故；除一切眾生煩惱得清凈故；能到一切諸佛國土無障礙故；入一切諸佛境界無礙故；一切諸佛普門功德滿足故；入一切法方便深樂一切智故；方便觀察一切世間法故；知一切眾生諸根海故。」
爾時，一切諸佛與普
【現代漢語翻譯】 現代漢語譯本 將佛剎（佛所居住的國土）分割成微塵那樣多的數量，每一處都發出巨大的光明，形成光網照耀十方世界。 每一道光芒中都顯現出諸佛的身影，他們以無上的佛法教化眾生。 佛的法身堅固不壞，充滿一切法界（宇宙萬物存在的空間）， 能夠普遍示現各種不同的色身（佛的化身），隨順眾生的根器和需要進行教化。 過去、現在、未來三世無量無數的佛剎中，所有的導師（佛）， 他們的一切音聲和名號，都能被普遍見到，顯示出諸佛的力量自在無礙。 過去、未來和現在，所有這些導師， 他們的聖德能夠讓一切眾生聽聞，宣說不可思議的正法。 在這樣的四天下（佛教宇宙觀中的一個世界）道場上，見到佛的神力，一切菩薩大眾雲集，在一切世界海中也是如此。 這時，普賢菩薩在如來（佛）面前，坐于蓮花藏獅子座上，隨即進入一切如來凈藏三昧（一種禪定狀態），普照一切法界諸如來的身，沒有任何障礙，清凈圓滿，如同虛空一般。普賢菩薩在這個世界進入三昧正受，在盡法界、虛空界等一切佛剎中也是如此。普賢菩薩進入這種三昧后，十方世界海的諸佛都顯現出來，他們各自讚嘆說：『善哉！善哉！善男子！你竟然能夠進入這種三昧正受，這都是盧舍那佛（報身佛）的本願力所致。而且你還在諸佛那裡，以清凈的行願力，成就了以下功德：轉動一切諸佛的法輪（宣說佛法）；開啟一切如來的智慧海；窮盡度化一切諸法的方法，使十方世界都無餘；消除一切眾生的煩惱，使他們得到清凈；能夠到達一切諸佛的國土而沒有障礙；進入一切諸佛的境界而沒有障礙；一切諸佛的普門功德都圓滿；進入一切佛法方便，深深地喜愛一切智慧；方便地觀察一切世間法；瞭解一切眾生的根器。』 這時，一切諸佛與普賢菩薩一同讚歎。
【English Translation】 English version Dividing the Buddha lands (the lands where Buddhas reside) into as many particles as dust, each emits great light, forming a net of light illuminating the ten directions. In each ray of light, the figures of Buddhas appear, and they teach sentient beings with the unsurpassed Dharma. The Dharma body of the Buddha is firm and indestructible, filling all the Dharmadhatu (the space where all things exist), It can universally manifest various forms (Buddha's manifestations), guiding and teaching all beings according to their capacities and needs. In the countless Buddha lands of the past, present, and future, all the guides (Buddhas), All their voices and names can be universally seen, showing the power and freedom of the Buddhas. Past, future, and present, all these guides, Their sacred virtues can be heard by all beings, proclaiming the inconceivable Right Dharma. In such a Bodhimanda (place of enlightenment) of the four continents (a world in Buddhist cosmology), seeing the Buddha's divine power, all the Bodhisattva assemblies gather, and it is the same in all the ocean of worlds. At this time, Samantabhadra Bodhisattva, in front of the Tathagata (Buddha), sat on the Lion Throne of the Lotus Treasury, and immediately entered the Samadhi (a state of meditative absorption) of the Pure Treasury of all Tathagatas, universally illuminating the bodies of all Tathagatas in the Dharmadhatu, without any obstruction, pure and complete, like the void. Samantabhadra Bodhisattva entered this Samadhi in this world, and it was the same in all Buddha lands such as the Dharmadhatu and the void. After Samantabhadra Bodhisattva entered this Samadhi, all the Buddhas of the ten directions appeared, and they each praised, 'Excellent! Excellent! Good man! You are able to enter this Samadhi, all because of the original vow power of Vairocana Buddha (the Sambhogakaya Buddha). Moreover, you have, in the presence of all Buddhas, with the power of pure practice and vows, accomplished the following merits: turning the Dharma wheel of all Buddhas (proclaiming the Dharma); opening the wisdom ocean of all Tathagatas; exhausting the methods of liberating all Dharmas, so that nothing is left in the ten directions; eliminating the afflictions of all sentient beings, enabling them to attain purity; being able to reach all Buddha lands without obstruction; entering the realms of all Buddhas without obstruction; the universal merits of all Buddhas are complete; entering all Dharma methods, deeply delighting in all wisdom; skillfully observing all worldly Dharmas; understanding the capacities of all sentient beings.' At this time, all the Buddhas together with Samantabhadra Bodhisattva praised.
賢菩薩入一切智力；與入無量無邊法界智；與能詣三世諸佛所智；與一切世界海成壞智；與入無量眾生界智；與佛甚深法門智；與一切不壞三昧住智；與入一切菩薩諸根海智；與一切眾生語言海轉法輪辭辯智；與一身遍滿一切世界智；與一切諸佛音聲智。何以故？以得此三昧法故。
爾時，十方諸佛各申右手，摩普賢菩薩頂；爾時，一切菩薩見十方諸佛各申右手，摩普賢菩薩頂已，彼諸菩薩一心恭敬觀察普賢菩薩，即時同聲以偈頌曰：
「于諸佛所修善法， 滿足一切大願力， 出生清凈妙法身， 如實平等同虛空。 一切諸佛國土中， 普賢菩薩常依住， 十方世界無不見， 無量功德智慧海。 悉見十方一切佛， 清凈身行功德海， 能於一一微塵道， 普皆示現一切剎。 一切十方佛世界， 無量微塵諸劫數， 常見普賢真佛子， 無量三昧方便行。 法身充滿諸法界， 一切十方佛國土， 遍游一切眾生海， 安住深妙清凈法。 永度無量諸法界， 離眾煩惱不可壞， 其身周遍滿虛空， 廣說無量諸佛法。 一切功德海中生， 普放光明如大云， 堅固眾生清凈行， 微妙音說佛境界。 無量無數大劫中， 修習普賢甚深行， 無
【現代漢語翻譯】 現代漢語譯本 普賢菩薩（Samantabhadra Bodhisattva）入於一切智慧之力；以及入于無量無邊的法界（Dharmadhatu）智慧；以及能夠到達過去、現在、未來三世諸佛所在之處的智慧；以及一切世界海（world-sea）的成住壞空之智慧；以及入于無量眾生界的智慧；以及佛陀甚深法門的智慧；以及一切不壞三昧（samadhi）的安住智慧；以及入於一切菩薩諸根海的智慧；以及一切眾生語言海中轉法輪的辭辯智慧；以及一身遍滿一切世界的智慧；以及一切諸佛音聲的智慧。為什麼呢？因為獲得了這種三昧法的緣故。 那時，十方諸佛各自伸出右手，摩普賢菩薩的頭頂；那時，一切菩薩見到十方諸佛各自伸出右手，摩普賢菩薩頭頂之後，那些菩薩一心恭敬地觀察普賢菩薩，隨即同聲以偈頌說道： 『在諸佛之處修習善法，滿足一切大願力，出生清凈微妙的法身（Dharmakaya），如實平等如同虛空。 一切諸佛的國土中，普賢菩薩常常依止安住，十方世界沒有看不見的，擁有無量功德智慧之海。 完全見到十方一切佛，清凈的身行功德之海，能夠在每一個微塵道中，普遍示現一切佛剎（Buddha-ksetra）。 一切十方佛的世界，無量微塵般的劫數，常常見到普賢這位真正的佛子，擁有無量三昧方便之行。 法身充滿一切法界，一切十方佛的國土，遍游一切眾生之海，安住于甚深微妙的清凈法。 永遠度脫無量諸法界，遠離眾煩惱不可破壞，他的身體周遍充滿虛空，廣泛宣說無量諸佛之法。 從一切功德海中出生，普遍放出光明如同大云，堅定眾生清凈的修行，用微妙的聲音宣說佛的境界。 在無量無數大劫中，修習普賢甚深的行持，無'
【English Translation】 English version Samantabhadra Bodhisattva enters the power of all wisdom; and enters the wisdom of the immeasurable and boundless Dharmadhatu (realm of phenomena); and the wisdom to reach the places of all Buddhas in the three periods of time (past, present, and future); and the wisdom of the formation, dwelling, decay, and emptiness of all world-seas; and the wisdom of entering the immeasurable realm of sentient beings; and the wisdom of the profound Dharma of the Buddha; and the wisdom of abiding in all indestructible samadhi; and the wisdom of entering the sea of all Bodhisattvas' roots; and the wisdom of eloquence in turning the Dharma wheel in the sea of languages of all sentient beings; and the wisdom of one body pervading all worlds; and the wisdom of the voices of all Buddhas. Why is this so? Because of obtaining this samadhi Dharma. At that time, the Buddhas of the ten directions each extended their right hands and stroked the crown of Samantabhadra Bodhisattva; at that time, all the Bodhisattvas, having seen the Buddhas of the ten directions each extend their right hands and stroke the crown of Samantabhadra Bodhisattva, observed Samantabhadra Bodhisattva with one-pointed reverence, and immediately spoke in unison in verses: 'In the places of all Buddhas, cultivating good dharmas, fulfilling all great vows, giving birth to the pure and wonderful Dharmakaya (Dharma body), truly equal like space. In all the Buddha lands, Samantabhadra Bodhisattva always abides, there is no place in the ten directions that cannot be seen, possessing a sea of immeasurable merit and wisdom. Completely seeing all the Buddhas of the ten directions, the sea of pure conduct and merit, able to universally manifest all Buddha-ksetras (Buddha-fields) in each and every particle path. The worlds of all Buddhas in the ten directions, countless kalpas (eons) like countless dust particles, constantly seeing Samantabhadra, the true son of the Buddha, possessing immeasurable samadhi expedient practices. The Dharmakaya fills all Dharmadhatu, all the Buddha lands of the ten directions, traveling throughout the sea of all sentient beings, abiding in the profound and wonderful pure Dharma. Forever liberating the immeasurable Dharmadhatu, free from all afflictions and indestructible, his body pervades and fills space, widely proclaiming the immeasurable Dharmas of all Buddhas. Born from the sea of all merits, universally emitting light like great clouds, strengthening the pure practice of sentient beings, using subtle sounds to proclaim the realm of the Buddha. In immeasurable and countless great kalpas, cultivating the profound practices of Samantabhadra, no'
量無邊諸法雲， 雷震演說勝法界。 一切佛土如實性， 十力修集凈莊嚴， 普入一切眾生海， 如應為說清凈法。 無量無邊大眾海， 一心恭敬觀普賢， 無量深廣智慧海， 愿轉清凈妙法輪。」◎
◎爾時，普賢菩薩承佛神力，觀察一切諸世界海、一切眾生海、法界業海、一切眾生欲樂諸根海、一切三世諸佛海已，普告菩薩大眾海言：「佛子！諸佛一切世界海成敗清凈智、不可思議一切眾生界起智、觀察法界智、一切如來自在智、清凈愿轉法輪智、力無所畏不共法智、光明讚歎音聲智、三種教化眾生智、無量三昧法門不壞智、如來種種自在智，如是等一切皆不可思議，我當承佛神力，具足演說，欲令一切眾生入佛智海。」
爾時，普賢菩薩從彼三昧起，從世界微塵等三昧起，唸唸中不壞方便智一切三世三昧起；時，彼一切諸菩薩眾，一一皆得世界塵數諸三昧世界塵數方便法海、方便辯海、諸行愿海，如此會菩薩所得功德，一切世界海、一切如來眾海，諸菩薩眾所得功德亦復如是。
是時，一切世界六種震動，一切眾生安隱悅樂，一切眾寶種種莊嚴，一切如來大眾海中，雨十種寶王云，所謂：勝金色幢寶王云、佛光明照寶王云、金蓮華寶王云、菩薩辯才光明寶王云、一切
【現代漢語翻譯】 現代漢語譯本 無量無邊的諸法如雲般涌現，雷鳴般震響宣說殊勝的法界。 一切佛土的真實本性，是十力（如來十種力量）修集而成的清凈莊嚴， 普遍進入一切眾生的海洋，根據他們的根器宣說清凈的佛法。 無量無邊的大眾如海洋般聚集，一心恭敬地觀想普賢菩薩， 愿以無量深廣的智慧，轉動清凈微妙的法輪。
這時，普賢菩薩承蒙佛陀的神力，觀察了一切諸世界海、一切眾生海、法界業海、一切眾生欲樂諸根海、一切三世諸佛海之後，普告菩薩大眾海說：『佛子們！諸佛的一切世界海成敗的清凈智慧、不可思議的一切眾生界生起的智慧、觀察法界的智慧、一切如來的自在智慧、清凈愿轉法輪的智慧、力量無所畏懼的不共法智慧、光明讚歎音聲的智慧、三種教化眾生的智慧、無量三昧法門不壞的智慧、如來種種自在的智慧，像這些一切都是不可思議的。我將承蒙佛陀的神力，具足地演說，想要讓一切眾生進入佛的智慧海洋。』
這時，普賢菩薩從那個三昧（禪定）中起身，從如世界微塵數般的三昧中起身，在每一個念頭中，從不壞方便智的一切三世三昧中起身；這時，那裡的一切菩薩眾，每一個都得到了如世界微塵數般的三昧、如世界微塵數般的方便法海、方便辯才海、諸行愿海。如此法會中菩薩們所得到的功德，一切世界海、一切如來眾海，諸菩薩眾所得到的功德也同樣如此。
這時，一切世界發生六種震動，一切眾生安穩喜悅，一切珍寶都以各種方式莊嚴，一切如來大眾海中，降下十種寶王云，分別是：殊勝金色幢寶王云、佛光明照寶王云、金蓮花寶王云、菩薩辯才光明寶王云、一切
【English Translation】 English version The immeasurable dharmas appear like clouds, and the thunderous voice proclaims the supreme realm of dharma. The true nature of all Buddha lands is the pure adornment accumulated by the ten powers (ten powers of a Tathagata), Universally entering the ocean of all sentient beings, and expounding the pure dharma according to their capacities. The immeasurable and boundless multitude gathers like an ocean, reverently contemplating Samantabhadra Bodhisattva with one mind, May the immeasurable and profound wisdom turn the pure and wondrous Dharma wheel.
At that time, Samantabhadra Bodhisattva, empowered by the Buddha's divine might, having observed all the world-oceans, all the sentient being-oceans, the karma-ocean of the dharma realm, the oceans of all sentient beings' desires and faculties, and all the Buddhas of the three times, proclaimed to the great assembly of Bodhisattvas: 'Children of the Buddha! The pure wisdom of the Buddhas regarding the formation and destruction of all world-oceans, the wisdom arising from the inconceivable realms of all sentient beings, the wisdom of observing the dharma realm, the self-mastery wisdom of all Tathagatas, the wisdom of the pure vow to turn the Dharma wheel, the wisdom of the fearless and unshared powers, the wisdom of light, praise, and sound, the wisdom of the three ways of teaching sentient beings, the indestructible wisdom of immeasurable samadhi (meditative absorption) dharma gates, and the various self-mastery wisdoms of the Tathagatas—all these are inconceivable. I shall, empowered by the Buddha's divine might, fully expound them, desiring to lead all sentient beings into the ocean of Buddha's wisdom.'
At that time, Samantabhadra Bodhisattva arose from that samadhi, arose from samadhis as numerous as the dust particles of the world, and in every thought, arose from all the samadhis of the three times with indestructible skillful means wisdom; at that time, all the Bodhisattvas there, each attained samadhis as numerous as the dust particles of the world, oceans of skillful means dharmas as numerous as the dust particles of the world, oceans of skillful eloquence, and oceans of practices and vows. The merits attained by the Bodhisattvas in this assembly, the merits attained by the Bodhisattvas in all the world-oceans and all the Tathagata assemblies, were also the same.
At that time, all the worlds shook in six ways, all sentient beings were peaceful and joyful, all treasures were adorned in various ways, and in all the Tathagata assemblies, ten kinds of treasure king clouds rained down, namely: the cloud of the supreme golden banner treasure king, the cloud of the Buddha's light illuminating treasure king, the cloud of the golden lotus flower treasure king, the cloud of the Bodhisattva's eloquence and light treasure king, the cloud of all
妙音眾寶王云、莊嚴佛土道場寶王云、一切菩薩無量功德光明輪妙音寶王云。一切如來毛孔及諸光明以偈頌曰：
「普賢悉在， 一切佛剎， 坐寶蓮華， 師子座上。 如是示現， 遍一切界， 普入無量， 無邊諸行。 悉能示現， 無量種身， 變化充滿， 十方世界。 妙音和雅， 說法無礙， 一切三昧， 方便自在， 一切佛土， 諸如來所， 一切三昧， 皆得自在。 悉能了知， 最勝境界， 示現普賢， 無量自在。 如一切土， 諸如來前， 一切剎塵， 諸世界中， 普賢自在， 亦復如是。 盡盧舍那， 本願底故， 普賢身相， 猶如虛空。 依于如如， 不依佛國， 現身無量， 普應眾生， 隨群萌類， 為現化故。 一切世界， 無量佛土， 悉能示現， 入諸法門。 普賢菩薩， 具足凈愿， 如是等比， 無量自在。 一切眾海， 無量無邊， 各于佛土， 示現清凈。 如是一切， 身中悉現， 隨其起滅， 一念悉知。」
爾時，普賢菩薩欲令大眾重歡喜故，以偈頌曰：
「諸佛深智功德海， 充滿無量無邊剎， 方便隨眾所應見，
【現代漢語翻譯】 現代漢語譯本 妙音眾寶王云（指美妙聲音匯聚如珍寶之王），莊嚴佛土道場寶王云（指莊嚴佛土道場的珍寶之王），一切菩薩無量功德光明輪妙音寶王云（指一切菩薩無量功德如光明輪般美妙的聲音之王）。一切如來毛孔及諸光明以偈頌曰： 『普賢（指普賢菩薩）悉在，一切佛剎（指佛的國土），坐寶蓮華，師子座上。如是示現，遍一切界，普入無量，無邊諸行。悉能示現，無量種身，變化充滿，十方世界。 妙音和雅，說法無礙，一切三昧（指禪定），方便自在，一切佛土，諸如來所，一切三昧，皆得自在。悉能了知，最勝境界，示現普賢，無量自在。 如一切土，諸如來前，一切剎塵（指極微小的國土），諸世界中，普賢自在，亦復如是。盡盧舍那（指盧舍那佛），本願底故，普賢身相，猶如虛空。依于如如（指真如），不依佛國，現身無量，普應眾生，隨群萌類，為現化故。 一切世界，無量佛土，悉能示現，入諸法門。普賢菩薩，具足凈愿，如是等比，無量自在。一切眾海，無量無邊，各于佛土，示現清凈。如是一切，身中悉現，隨其起滅，一念悉知。』 爾時，普賢菩薩欲令大眾重歡喜故，以偈頌曰： 『諸佛深智功德海，充滿無量無邊剎，方便隨眾所應見，』
【English Translation】 English version The Cloud of the King of Wonderful Sounds and Treasures, the Cloud of the King of Treasures of the Adorned Buddha Lands and Bodhimanda, the Cloud of the King of Wonderful Sounds of the Light Wheel of Immeasurable Merits of All Bodhisattvas. All the pores and lights of all Tathagatas speak in verses: 'Samantabhadra (referring to Bodhisattva Samantabhadra) is everywhere, in all Buddha-lands (referring to the lands of Buddhas), sitting on jeweled lotuses, on lion thrones. Thus manifesting, pervading all realms, universally entering immeasurable, boundless practices. Capable of manifesting, immeasurable forms, transformations filling, the ten directions of the world. Wonderful and harmonious sounds, preaching the Dharma without obstruction, all Samadhis (referring to meditative states), skillful means are at ease, in all Buddha-lands, where all Tathagatas are, all Samadhis, are attained freely. Capable of knowing, the most supreme realm, manifesting Samantabhadra, immeasurable freedom. Like all lands, before all Tathagatas, all ksetra-dust (referring to extremely small lands), in all worlds, Samantabhadra is at ease, it is also like this. Exhausting Vairocana (referring to Buddha Vairocana), because of the basis of the original vows, the form of Samantabhadra, is like empty space. Relying on Suchness (referring to Tathata), not relying on Buddha-lands, manifesting immeasurable forms, universally responding to sentient beings, according to the types of beings, for the sake of manifestation. All worlds, immeasurable Buddha-lands, capable of manifesting, entering all Dharma-gates. Bodhisattva Samantabhadra, possessing pure vows, like this comparison, immeasurable freedom. All assemblies of seas, immeasurable and boundless, each in their Buddha-lands, manifesting purity. Like all of this, all appear in the body, according to their arising and ceasing, all known in a single thought.' At that time, Bodhisattva Samantabhadra, wishing to make the assembly rejoice again, spoke in verses: 'The deep wisdom and merit of all Buddhas is like an ocean, filling immeasurable and boundless lands, skillful means follow what the assembly should see,'
盧舍那佛轉法輪。 不可思議佛剎海， 于無量劫令清凈， 最勝導師照一切， 悉能調伏眾生海。 眾生大海難可測， 諸佛境界不思議， 眾生樂惡著諸有， 不能了知無上道。 功德法海長養心， 常能親近善知識， 恒為諸佛所護念， 是等能度得上智。 離諸諂曲心清凈， 廣大慈悲無邊際， 深心凈信無厭足， 彼聞是法喜無量。 普賢菩薩諸地愿， 安諦善住能順行， 游心法界如虛空， 是人乃知佛境界。 一切菩薩得善利， 能見自在最勝尊， 非余境界之所知， 普賢方便皆得入。 無量無邊諸眾生， 一切如來所護念， 於一切處轉法輪， 盧舍那佛境界力。 一切剎土及諸佛， 在我身內無所礙， 我於一切毛孔中， 現佛境界諦觀察。 普賢菩薩所願行， 無量無邊悉具足， 普眼境界清凈身， 我今演說仁諦聽。」
爾時，普賢菩薩告諸菩薩言：「佛子！世界海有十種事，去、來、今佛之所演說，所謂：說世界海、起具因緣世界海、住世界海、形世界海、體世界海、莊嚴世界海、清凈世界海、如來出世世界海、劫世界海、壞方便世界海。諸佛子！世界海有如是等十種事為首，乃至有世界海塵數種事
【現代漢語翻譯】 現代漢語譯本 盧舍那佛（Vairocana Buddha）轉動法輪。 不可思議的佛剎海，在無量劫中使其清凈， 最殊勝的導師照耀一切，完全能夠調伏眾生之海。 眾生之海難以測度，諸佛的境界不可思議， 眾生喜愛惡行，執著于各種存在，不能瞭解無上的道。 功德法海滋養內心，常常能夠親近善知識， 恒常被諸佛所護念，這樣的人能夠度脫，獲得上等的智慧。 遠離一切虛偽諂媚，內心清凈，廣大慈悲沒有邊際， 內心深處清凈的信仰沒有厭足，他們聽聞此法，歡喜無量。 普賢菩薩（Samantabhadra Bodhisattva）的各種願行，安住于真諦，善於順應修行， 心遊法界如同虛空，這樣的人才瞭解佛的境界。 一切菩薩都獲得善利，能夠見到自在最殊勝的尊者， 不是其他境界所能瞭解的，普賢菩薩的方便法門都能進入。 無量無邊的眾生，都被一切如來所護念， 在一切處轉動法輪，這是盧舍那佛的境界力量。 一切剎土以及諸佛，都在我的身內，沒有障礙， 我於一切毛孔中，顯現佛的境界，仔細觀察。 普賢菩薩的願行，無量無邊，全部具足， 普眼境界清凈之身，我現在演說，你們仔細聽聞。」
這時，普賢菩薩告訴諸位菩薩說：『佛子！世界海有十種事，過去、現在、未來諸佛所演說的，所謂：說世界海、世界海生起的因緣、世界海的安住、世界海的形狀、世界海的本體、世界海的莊嚴、世界海的清凈、如來出世的世界海、劫的世界海、壞滅方便的世界海。諸位佛子！世界海有如此等十種事為首，乃至有世界海微塵數種事。』
【English Translation】 English version Vairocana Buddha turns the Dharma wheel. The inconceivable ocean of Buddha-lands, made pure in immeasurable kalpas, The most excellent guide illuminates all, able to subdue the ocean of sentient beings. The ocean of sentient beings is difficult to fathom, the realms of the Buddhas are inconceivable, Sentient beings delight in evil, clinging to various existences, unable to understand the supreme path. The ocean of meritorious Dharma nourishes the mind, always able to draw near to good teachers, Constantly protected and remembered by all Buddhas, these beings are able to cross over and attain supreme wisdom. Free from all deceit and flattery, with a pure mind, vast compassion without limit, With deep and pure faith, never satisfied, they hear this Dharma and rejoice immeasurably. The various vows and practices of Samantabhadra Bodhisattva, abiding in truth, skillfully following the practice, Their minds roam the Dharma realm like empty space, these people then understand the realm of the Buddha. All Bodhisattvas obtain good benefits, able to see the self-existent, most excellent honored one, Not known by other realms, all of Samantabhadra's skillful means can be entered. Immeasurable and boundless sentient beings, all are protected and remembered by all Tathagatas, Turning the Dharma wheel in all places, this is the power of Vairocana Buddha's realm. All lands and all Buddhas, are within my body, without obstruction, In all my pores, I manifest the realm of the Buddha, observing carefully. The vows and practices of Samantabhadra Bodhisattva, immeasurable and boundless, are all complete, The pure body of the realm of the Universal Eye, I now expound, you should listen carefully.」
At that time, Samantabhadra Bodhisattva told all the Bodhisattvas, 『Buddha-sons! There are ten matters concerning the ocean of worlds, spoken of by the Buddhas of the past, present, and future, namely: speaking of the ocean of worlds, the causes and conditions for the arising of the ocean of worlds, the abiding of the ocean of worlds, the shape of the ocean of worlds, the substance of the ocean of worlds, the adornment of the ocean of worlds, the purity of the ocean of worlds, the ocean of worlds where the Tathagatas appear, the kalpa of the ocean of worlds, and the skillful means for the destruction of the ocean of worlds. Buddha-sons! The ocean of worlds has these ten matters as the foremost, and even as many matters as there are dust particles in the ocean of worlds.』
。諸佛子！當知一切世界海，有世界海塵數因緣具故成，已成、今成、當成，所謂：如來神力故，法應如是故，眾生行業故，一切菩薩應得無上道故，普賢菩薩善根故，菩薩嚴凈佛土願行解脫自在故，如來無上善根依果故，普賢菩薩自在願力故，如是等世界海塵數因緣具故，一切世界海成。」
爾時，普賢菩薩以偈頌曰：
「佛智境界， 不可思議， 自在善住， 悉皆如是。 無量無邊， 諸世界海， 盧舍那佛， 悉能嚴凈。 如應化度， 一切菩薩， 無量愿海， 皆悉清凈。 十方佛土， 一切眾生， 以不思議， 而覺悟之。 一切菩薩， 無量自在， 度一切智， 方便法門， 出生一切， 無量愿海。 起諸世界， 猶如虛空， 普行一切， 菩薩善行， 入佛境界， 無量無邊。 悉能嚴凈， 十方佛剎， 一一佛土， 無量劫行， 眾生心境， 不可思議。 業能悉起， 一切剎海， 眾生垢穢， 國不清凈， 行業無量， 世界不同。 諸佛剎海， 凈莊嚴藏， 離垢雜寶， 以為校飾， 長養無垢， 弘誓願海。 佛子能凈， 無數國土， 若有菩薩， 修普賢行， 常能
【現代漢語翻譯】 現代漢語譯本： 諸位佛子！應當知道，一切世界海的形成，有如世界海微塵數般多的因緣聚合而成，這些世界海有已經形成的、正在形成的、以及將要形成的。這些因緣包括：如來的神力，法理本應如此，眾生的行為業力，一切菩薩應當證得無上菩提道，普賢菩薩的善根，菩薩爲了莊嚴清凈佛土所發的願行和解脫自在，如來無上善根所依的果報，普賢菩薩的自在願力，以及其他如世界海微塵數般多的因緣聚合，這一切使得一切世界海得以形成。
這時，普賢菩薩以偈頌說道：
『佛的智慧境界，不可思議，自在安住，一切都是如此。無量無邊的諸世界海，盧舍那佛（Vairocana Buddha）都能莊嚴清凈。如應化度，一切菩薩，無量的愿海，都清凈無染。十方佛土，一切眾生，以不可思議的力量，而覺悟他們。一切菩薩，擁有無量的自在，度一切智，以方便法門，出生一切無量的愿海。興起諸世界，猶如虛空，普遍實行一切菩薩的善行，進入佛的境界，無量無邊。都能莊嚴清凈，十方佛剎，一一佛土，經歷無量劫的修行，眾生的心境，不可思議。業力能生起一切剎海，眾生的污垢，國土不清凈，行為業力無量，世界各不相同。諸佛的剎海，清凈莊嚴的寶藏，以離垢的雜寶作為裝飾，長養無垢的弘誓願海。佛子能夠清凈無數國土，如果有菩薩，修習普賢行，常常能夠』
【English Translation】 English version: Oh, Buddhas' children! You should know that the formation of all world-seas is due to the aggregation of causes and conditions as numerous as the dust particles in the world-seas. These world-seas include those that have already formed, those that are forming, and those that will form. These causes and conditions include: the divine power of the Tathagata (如來), the principle that the Dharma (法) should be so, the karmic actions of sentient beings, the fact that all Bodhisattvas should attain the unsurpassed path of enlightenment, the roots of goodness of Samantabhadra Bodhisattva (普賢菩薩), the vows and practices of Bodhisattvas to adorn and purify Buddha lands and their liberation, the fruition of the unsurpassed roots of goodness of the Tathagata, the free and powerful vows of Samantabhadra Bodhisattva, and other causes and conditions as numerous as the dust particles in the world-seas. All these contribute to the formation of all world-seas.
At that time, Samantabhadra Bodhisattva spoke in verses:
'The realm of Buddha's wisdom is inconceivable, freely abiding, all is like this. The immeasurable and boundless world-seas, Vairocana Buddha (盧舍那佛) is able to adorn and purify them all. As appropriate, he transforms and liberates, all Bodhisattvas, their immeasurable oceans of vows, are all pure and undefiled. The Buddha lands of the ten directions, all sentient beings, are awakened by inconceivable power. All Bodhisattvas, possessing immeasurable freedom, liberating all wisdom, through skillful means, give rise to all immeasurable oceans of vows. They raise up worlds, like empty space, universally practicing all the good deeds of Bodhisattvas, entering the realm of the Buddha, immeasurable and boundless. They are able to adorn and purify, the Buddha lands of the ten directions, each Buddha land, through countless kalpas of practice, the minds of sentient beings, are inconceivable. Karma is able to give rise to all the seas of lands, the defilements of sentient beings, the lands are not pure, the karmic actions are immeasurable, the worlds are different. The Buddha's seas of lands, the pure and adorned treasures, are decorated with undefiled mixed jewels, nurturing the undefiled oceans of great vows. The Buddha's children are able to purify countless lands, if there are Bodhisattvas, who cultivate the practices of Samantabhadra, they are always able to'
履行， 清凈法界。 當知是等， 功德如佛， 能出無量， 如來剎海， 於一念中， 悉遍十方。 能現一切， 菩薩所行， 甚深清凈， 猶如虛空， 等空界者， 自在如是。 一切道場， 諸如來前， 坐寶蓮華， 現眾妙色， 于其身內， 容一切剎。 又一念中， 示現三世， 入巧方便， 起諸剎海， 於三世國， 示現成佛。 盧舍那佛， 此土清凈， 眾寶成就， 無有邊際。」
爾時，普賢菩薩告諸菩薩言：「佛子！一一世界海所依住，如世界微塵數，所謂：依一切莊嚴住、或依虛空住、或依一切寶住、或依佛光明住、或依幻業住、或依摩訶那伽金剛力士掌中住、或依普賢菩薩願力住。」
是時，普賢菩薩以偈頌曰：
「無量無邊佛剎海， 離垢妙寶以莊嚴， 摩尼寶王清凈照， 最勝威神靡不見。 清凈剎海住虛空， 寶王妙藏光普照， 暢發無量微妙音， 宣揚佛道靡不欣。 種種華光善喜樂， 如意寶珠為莊嚴， 無量光網彌覆上， 種種香云遍充滿。 無量無邊妙蓮華， 青琉璃寶以為臺， 清凈國土甚奇妙， 一切諸佛莊嚴故。 或有諸佛清凈土， 以佛威神得安
【現代漢語翻譯】 現代漢語譯本 履行清凈的法界（dharma-dhātu，一切事物存在的真實本質）。應當知道，這些功德如同佛陀一樣，能夠顯現無量如來（tathāgata，佛的稱號）的剎海（buddha-kṣetra，佛的國土），在一念之間，就能遍佈十方。能夠顯現一切菩薩（bodhisattva，追求覺悟的修行者）所行的甚深清凈的境界，猶如虛空一般，與虛空界相等，自在無礙。在一切道場（bodhimaṇḍa，覺悟的場所），在諸如來面前，坐于寶蓮花之上，顯現各種美妙的色彩，在其身內，容納一切剎土。又在一念之間，示現過去、現在、未來三世，進入巧妙的方便法門，興起諸剎海，在三世的國土中，示現成佛。盧舍那佛（Vairocana，光明遍照佛），此土清凈，以眾寶成就，沒有邊際。 這時，普賢菩薩（Samantabhadra，象徵一切菩薩行愿的菩薩）告訴諸菩薩說：『佛子們！每一個世界海（lokadhātu-samudra，無數世界組成的整體）所依住的地方，如同世界微塵數一樣多，它們或者依一切莊嚴而住，或者依虛空而住，或者依一切寶物而住，或者依佛的光明而住，或者依幻化的業力而住，或者依摩訶那伽（mahānāga，大龍）金剛力士的掌中而住，或者依普賢菩薩的願力而住。』 這時，普賢菩薩以偈頌說道： 『無量無邊的佛剎海，以離垢的妙寶來莊嚴，摩尼寶王（maṇi-ratna-rāja，如意寶珠）清凈照耀，最殊勝的威神無所不見。清凈的剎海安住于虛空，寶王妙藏的光芒普照，暢發無量微妙的音聲，宣揚佛道，無不歡欣。種種華光令人喜悅，以如意寶珠作為莊嚴，無量的光網覆蓋其上，種種香云遍滿虛空。無量無邊的美妙蓮花，以青琉璃寶作為蓮臺，清凈的國土極其奇妙，因為一切諸佛的莊嚴。或者有些佛的清凈國土，以佛的威神力而得以安立。』
【English Translation】 English version Fulfilling the pure dharma-dhātu (the true essence of all things). It should be known that these merits are like those of the Buddhas, capable of manifesting immeasurable buddha-kṣetras (Buddha-lands), and in a single thought, they can pervade the ten directions. They can manifest all the profound and pure practices of the bodhisattvas (beings seeking enlightenment), like the void, equal to the realm of space, free and unhindered. In all bodhimaṇḍas (places of enlightenment), before all the tathāgatas (Buddhas), they sit upon jeweled lotuses, manifesting various wondrous colors, and within their bodies, they contain all buddha-lands. Moreover, in a single thought, they manifest the three periods of time—past, present, and future—entering into skillful means, raising up buddha-kṣetras, and in the lands of the three periods, they manifest the attainment of Buddhahood. Vairocana (the Buddha of radiant light), this land is pure, accomplished with various jewels, without limit. At that time, Samantabhadra (the bodhisattva symbolizing the vows and practices of all bodhisattvas) addressed the bodhisattvas, saying: 『Buddha-sons! The places where each world-sea (a vast collection of worlds) abides are as numerous as the dust particles of the world. They abide either relying on all adornments, or relying on space, or relying on all jewels, or relying on the light of the Buddhas, or relying on illusory karma, or relying on the palms of the mahānāga (great dragon) vajra-strong men, or relying on the power of the vows of Samantabhadra.』 At that time, Samantabhadra spoke in verses, saying: 『Immeasurable and boundless buddha-kṣetras, adorned with immaculate and wondrous jewels, the maṇi-ratna-rāja (wish-fulfilling jewel) shines purely, and the most supreme majestic power is seen everywhere. The pure buddha-kṣetras abide in space, the light of the wondrous treasury of jewels shines everywhere, freely emitting immeasurable subtle sounds, proclaiming the Buddha-path, causing all to rejoice. Various flower lights bring joy and delight, adorned with wish-fulfilling jewels, immeasurable nets of light cover them, and various fragrant clouds fill the space. Immeasurable and boundless wondrous lotuses, with blue lapis lazuli as their platforms, the pure lands are extremely marvelous, because of the adornments of all the Buddhas. Or some pure lands of the Buddhas, are established by the majestic power of the Buddhas.』
住， 見離垢凈眾妙寶， 無量菩薩悉充滿。 或有諸佛清凈土， 金剛力士掌中住， 十力世雄盧舍那， 常為一切轉法輪。 或依寶樹平正住， 依香焰云亦如是， 有依水輪住堅固， 或依金剛海座住， 有住金剛勝妙幢， 種種寶華彌覆上， 無量自在一切處， 盧舍那佛令眾見。 眾雜異色長光明， 普流一切佛世界， 悉見種種莊嚴藏， 離垢微妙甚清凈。 彼以一切愿海力， 無量種種所依住， 諸如來云悉充滿， 常依清凈虛空住。 或有佛剎處上方， 依凈菩薩天冠住， 彼現無量佛自在， 佛子妙音凈業化。 諸法界等佛國土， 譬如電光亦如幻， 紺琉璃寶廣清凈， 悉從離垢凈業起。 普現種種莊嚴藏， 依止虛空靜安住， 行業境界不可議， 佛令眾生普得見。 一切塵等諸佛剎， 普賢菩薩一念起， 無量劫行化眾生， 充滿法界現自在。 一一微塵中， 佛國海安住， 佛云遍護念， 彌綸覆一切。 於一微塵中， 佛現自在力， 一切微塵中， 神變亦如是， 諸佛及神力， 盧舍那示現。」
爾時，普賢菩薩告諸菩薩言：「佛子！諸世界海有種種形，或方、或圓、或
【現代漢語翻譯】 現代漢語譯本 安住于， 看見遠離塵垢的清凈、奇妙的寶物，無數菩薩充滿其中。 有的佛的清凈國土，金剛力士（佛教護法神）在其掌中安住， 具有十種力量的世間雄杰盧舍那佛（報身佛），常為一切眾生轉法輪（宣講佛法）。 有的依傍寶樹平穩安住，有的依傍香焰云也是如此， 有的依傍水輪安住堅固，有的依傍金剛海座安住， 有的安住在金剛勝妙的寶幢上，種種寶華覆蓋其上， 無量自在地在一切處，盧舍那佛令眾生看見。 眾多雜色發出長長的光明，普遍流佈到一切佛的世界， 都能看見種種莊嚴的寶藏，遠離塵垢，微妙而又非常清凈。 他們以一切愿海的力量，安住在無量種種的依處， 諸如來的雲彩都充滿其中，常常依傍清凈的虛空安住。 有的佛剎處在上方，依傍清凈菩薩的天冠安住， 他們顯現無量佛的自在，佛子以美妙的聲音凈化業力。 諸法界等同的佛國土，譬如電光也如幻影， 紺琉璃寶（深藍色琉璃）廣大清凈，都從遠離塵垢的清凈業力而生起。 普遍顯現種種莊嚴的寶藏，依止虛空靜謐安住， 行業境界不可思議，佛令眾生普遍得見。 一切微塵等同的諸佛剎土，普賢菩薩（佛教四大菩薩之一）一念之間就能生起， 在無量劫中教化眾生，充滿法界顯現自在。 在每一個微塵中，佛國海安住， 佛的雲彩普遍守護憶念，瀰漫覆蓋一切。 在一個微塵中，佛顯現自在的力量， 在一切微塵中，神通變化也是如此， 諸佛和神通的力量，都是盧舍那佛所示現的。 這時，普賢菩薩告訴諸位菩薩說：『佛子們！諸世界海有種種形狀，有的方形，有的圓形，有的』
【English Translation】 English version Abiding, Seeing the pure and wondrous treasures free from defilement, countless Bodhisattvas are filled within. Some Buddhas' pure lands, Vajra warriors (Buddhist guardian deities) abide in their palms, The ten-powered hero of the world, Vairocana Buddha (Sambhogakaya Buddha), constantly turns the Dharma wheel (preaches the Dharma) for all beings. Some abide steadily by precious trees, and some by fragrant flame clouds as well, Some abide firmly by water wheels, and some by Vajra sea seats, Some abide on the Vajra's supreme and wondrous banners, covered with various precious flowers, Boundlessly and freely in all places, Vairocana Buddha causes beings to see. Numerous mixed colors emit long rays of light, universally flowing to all Buddha worlds, All can see the various adorned treasures, free from defilement, subtle and extremely pure. They, with the power of all vows' ocean, abide in countless various supports, The clouds of all Tathagatas are filled within, constantly abiding by the pure void. Some Buddha lands are located above, abiding by the pure Bodhisattvas' heavenly crowns, They manifest the boundless freedom of the Buddhas, the Buddha's children purify karma with wondrous sounds. The Buddha lands equal to all Dharma realms, are like lightning and like illusions, The lapis lazuli treasures (deep blue lapis lazuli) are vast and pure, all arising from pure karma free from defilement. Universally manifesting various adorned treasures, relying on the void, they abide in tranquility, The realm of actions is inconceivable, the Buddha causes all beings to see. All dust-like Buddha lands, Samantabhadra Bodhisattva (one of the four great Bodhisattvas in Buddhism) can generate in a single thought, In countless kalpas, he transforms beings, filling the Dharma realm and manifesting freedom. In each and every dust mote, the ocean of Buddha lands abides, The Buddha's clouds universally protect and remember, pervading and covering all. In one dust mote, the Buddha manifests his power of freedom, In all dust motes, the divine transformations are also like this, The Buddhas and their divine powers are all manifestations of Vairocana. At that time, Samantabhadra Bodhisattva told all the Bodhisattvas: 'Buddha's children! The oceans of worlds have various shapes, some square, some round, some'
非方圓、或如水洄澓、或復如華形、或種種眾生形者。」
爾時，普賢菩薩以偈頌曰：
「剎海無有量， 殊形異莊嚴， 十方世界海， 見諸雜種相， 或圓或四方， 或復非方圓， 三維及八隅， 狀若摩尼寶。 一切諸業海， 種種別異故， 有如金剛掌， 莊嚴坦平正。
「煉真金色， 清凈妙形， 入于無量， 正法之門。 諸佛剎海， 種種之藏， 猶如大云， 懸處虛空。 彼寶輪地， 妙凈分明， 盧舍那佛， 光明悉照。 諸佛國土， 起由心業， 無量種形， 而以莊嚴。 彼國一切， 各各自在， 如來剎海， 現無量相， 或有凈穢， 苦樂不同。 法常流轉， 變現如是， 一切業海， 不可思議。 一毛孔中， 無量佛剎， 莊嚴清凈， 曠然安住。 彼一切處， 盧舍那佛， 于眾海中， 演說正法。 於一塵內， 微細國土， 一切塵等， 悉于中住。 一切世界， 有種種形， 悉于其中， 轉尊法輪。 是弘誓願， 自在之力， 一一塵中， 現一切剎。 譬如幻化， 亦如虛空， 諸心業力， 之所莊嚴。 一一塵中， 眾生
【現代漢語翻譯】 現代漢語譯本 『不是方形或圓形，或者像水流回旋，或者又像花朵的形狀，或者像各種各樣的眾生形狀。』
當時，普賢菩薩用偈頌說道：
『剎土世界無邊無量，形狀各異，裝飾莊嚴， 十方世界海洋，見到各種各樣的形態， 有的圓形，有的方形，有的不是方形也不是圓形， 有三維的，有八角的，形狀像摩尼寶（如意寶珠）。 一切諸業形成的海洋，因為種種不同的緣故， 有的像金剛的手掌，裝飾得平坦端正。
煉就的真金色，清凈美妙的形狀，進入無量， 正法的門徑。諸佛的剎土世界，是種種寶藏， 猶如大云，懸掛在虛空中。那寶輪的地面， 美妙清凈，分明可見，盧舍那佛（報身佛）的光明全部照耀。 諸佛的國土，由心念業力而生起，有無量種形狀， 以此來裝飾莊嚴。那些國土的一切，各自自在， 如來的剎土世界，顯現無量的相狀，有的清凈，有的污穢， 苦樂各不相同。 法常流轉，變化顯現如此，一切業力之海， 不可思議。在一毛孔中，有無量佛剎， 裝飾得清凈，廣闊安穩地存在。在所有這些地方， 盧舍那佛，在眾多的世界中，演說正法。 在一微塵內，有微細的國土，一切微塵等同， 都存在於其中。一切世界，有種種形狀， 都在其中，轉動尊貴的法輪。這是弘大的誓願， 自在的力量，在每一微塵中，顯現一切剎土。 譬如幻化，也像虛空，是諸心業的力量， 所裝飾莊嚴的。在每一微塵中，眾生
【English Translation】 English version 'Not square or round, or like water swirling back, or like the shape of a flower, or like the shapes of various living beings.'
At that time, Samantabhadra Bodhisattva spoke in verse:
'The lands of the Buddha realms are immeasurable, with diverse forms and magnificent adornments, The oceans of the ten directions' worlds, see all kinds of different appearances, Some are round, some are square, some are neither square nor round, Some are three-dimensional, some are eight-cornered, shaped like a mani jewel (wish-fulfilling gem). All the oceans of karma, because of various differences, Some are like the palm of a vajra, adorned to be flat and upright.
Refined true gold, pure and wondrous forms, entering the immeasurable, The gate of the true Dharma. The Buddha's lands, are all kinds of treasures, Like great clouds, suspended in the void. That ground of the treasure wheel, Wondrously pure and clear, the light of Vairocana Buddha (the Sambhogakaya Buddha) shines everywhere. The Buddha's lands, arise from the power of mind and karma, with immeasurable forms, To adorn and beautify them. All in those lands, are each self-existent, The Buddha's lands, manifest immeasurable appearances, some are pure, some are impure, With different experiences of suffering and joy. The Dharma constantly flows, transforming and manifesting in this way, all the oceans of karma, Are inconceivable. Within a single pore, there are immeasurable Buddha lands, Adorned to be pure, vast and peacefully abiding. In all these places, Vairocana Buddha, in the midst of many worlds, expounds the true Dharma. Within a single mote of dust, there are subtle lands, all motes of dust are equal, All exist within them. All worlds, have various forms, All within them, turn the honored Dharma wheel. This is the great vow, The power of self-existence, in each mote of dust, manifests all lands. Like an illusion, also like the void, it is the power of all mental karma, That adorns and beautifies them. In each mote of dust, living beings
數等， 諸化佛云， 神力自在。 于微塵中， 善住佛剎， 盧舍那佛， 現法如是。」
爾時，普賢菩薩告諸菩薩言：「佛子！諸世界海有種種體，悉應當知，所謂：一切寶莊嚴體、或一寶體、或金剛堅固地體、或眾香體、或日珠輪體。」
爾時，普賢菩薩以偈頌曰：
「或有世界海， 眾寶所合成， 堅固不可壞， 安住寶蓮華。 或勝光明起， 清凈暉焰照， 眾妙莊嚴剎， 依止虛空住。 或有光明剎， 依止光明住， 光明雲莊嚴， 諸菩薩宮殿。 或有佛剎海， 猶如電光住， 言取不可得， 斯由願力起。 或有摩尼寶， 日光明藏照， 貫真珠輪地， 菩薩悉充滿。 或有寶焰剎， 光明雲蔭覆， 一切寶莊嚴， 悉皆有變化。 或有眾相體， 微妙相莊嚴， 間錯雜寶冠， 一切佛所化。 心海業所起， 國土隨樂住， 諭如幻無方， 皆從妄想生。 如來身光明， 摩尼剎安住， 正覺云彌覆， 一切佛自在。 或普賢菩薩， 化現佛剎海， 一切寶校飾， 願力所莊嚴。」
爾時，普賢菩薩告諸菩薩言：「佛子！諸世界海有世界海微塵等莊嚴，悉應當知，所謂：一切境
【現代漢語翻譯】 現代漢語譯本 諸佛的化身數量眾多，他們的神通力量自在無礙。在微小的塵埃中，他們都能安穩地住立於佛剎之中。盧舍那佛（Vairocana Buddha）所展現的法則是如此。
這時，普賢菩薩（Samantabhadra Bodhisattva）告訴諸位菩薩說：『佛子們！諸世界海有各種各樣的本體，你們都應當瞭解，它們分別是：一切以寶物莊嚴的本體、或單一寶物的本體、或金剛般堅固的土地本體、或眾香的本體、或日珠輪的本體。』
這時，普賢菩薩以偈頌說道：
『有的世界海，是由眾寶合成，堅固不可摧毀，安住在寶蓮花之上。 有的世界海，升起殊勝的光明，清凈的光輝照耀，以各種奇妙的莊嚴裝飾，依止虛空而住。 有的光明佛剎，依止光明而住，以光明雲來莊嚴，是諸菩薩的宮殿。 有的佛剎海，猶如閃電般存在，言語無法捕捉，這是由願力所產生的。 有的世界海，以摩尼寶（Mani jewel）和日光寶藏照耀，貫穿著真珠輪的土地，菩薩們充滿其中。 有的世界海，是寶焰佛剎，被光明雲所覆蓋，一切都以寶物莊嚴，並且都有變化。 有的世界海，具有各種不同的形態，以微妙的形態來莊嚴，交錯著各種寶冠，都是諸佛所化現的。 心海的業力所產生，國土隨著心意而安住，如同幻象般無常，一切都從虛妄的念頭產生。 如來（Tathagata）的身光，安住在摩尼寶的佛剎中，正覺的雲彩覆蓋著，一切佛都自在無礙。 有的普賢菩薩，化現出佛剎海，一切都以寶物裝飾，由願力所莊嚴。』
這時，普賢菩薩告訴諸位菩薩說：『佛子們！諸世界海有如世界海微塵般眾多的莊嚴，你們都應當瞭解，它們分別是：一切境界
【English Translation】 English version The manifestations of all Buddhas are numerous, and their spiritual powers are free and unhindered. Within tiny dust motes, they can securely reside in Buddha-lands. Such is the Dharma manifested by Vairocana Buddha (the cosmic Buddha).
At that time, Samantabhadra Bodhisattva (the Bodhisattva of Universal Worthiness) addressed the Bodhisattvas, saying: 'Children of the Buddha! The oceans of worlds have various kinds of substance, which you should all understand. They are: substances adorned with all kinds of treasures, or substances of a single treasure, or substances of diamond-like solid ground, or substances of various fragrances, or substances of sun-pearl wheels.'
At that time, Samantabhadra Bodhisattva spoke in verse, saying:
'Some oceans of worlds are formed from various treasures, solid and indestructible, resting upon jeweled lotuses. Some oceans of worlds arise with superior light, pure radiance shining, adorned with various wonderful decorations, dwelling in space. Some Buddha-lands of light dwell in light, adorned with clouds of light, which are the palaces of the Bodhisattvas. Some oceans of Buddha-lands exist like flashes of lightning, impossible to grasp with words, arising from the power of vows. Some oceans of worlds are illuminated by Mani jewels (wish-fulfilling jewels) and the treasury of sunlight, pervading lands of pearl wheels, filled with Bodhisattvas. Some oceans of worlds are flame-jewel Buddha-lands, covered by clouds of light, all adorned with treasures, and all subject to transformation. Some oceans of worlds have various forms, adorned with subtle forms, interspersed with various jeweled crowns, all manifested by the Buddhas. Arising from the karma of the ocean of mind, lands dwell according to one's desires, like illusions without fixed form, all born from deluded thoughts. The light of the Tathagata's (Buddha's) body dwells in Mani-jewel Buddha-lands, covered by clouds of perfect enlightenment, all Buddhas are free and unhindered. Some Samantabhadra Bodhisattvas manifest oceans of Buddha-lands, all adorned with treasures, embellished by the power of vows.'
At that time, Samantabhadra Bodhisattva addressed the Bodhisattvas, saying: 'Children of the Buddha! The oceans of worlds have adornments as numerous as the dust motes in the oceans of worlds, which you should all understand. They are: all realms
界種種云莊嚴、一切世界眾生行業莊嚴、三世諸佛及普賢菩薩願力莊嚴，有如是等世界海微塵數莊嚴。」
爾時，普賢菩薩以偈頌曰：
「如世界海微塵等， 不可思議業果報， 一切十方世界海， 種種嚴凈廣無邊。 無量凈色普莊嚴， 上妙功德常充滿， 雜光明雲出梵音， 聞於一切諸佛剎。 菩薩無量功德海， 妙聲遍滿一切剎， 諸誓願云具莊嚴， 聲震十方世界海。 眾生業海廣無際， 凈莊嚴云出妙音， 業報如寶隨應變， 諸佛力故悉周滿。 一切三世諸如來， 自在普現無量剎， 一一境界一切佛， 莊嚴剎海皆悉見。 過去未來現在劫， 一切十方諸世界， 于無量劫凈莊嚴， 一一佛剎皆悉見。 一切境界諸佛云， 數等眾生滿十方， 佛自在行令眾知， 是謂如來莊嚴剎。 眾香焰流及華流， 一切眾寶摩尼流， 種種眾妙莊嚴云， 皆悉校飾諸佛剎。 十方世界諸道場， 一切眾具妙莊嚴， 靡不睹見此剎海， 猶如空中電光現。 普賢菩薩佛子等， 悉能莊嚴諸佛剎， 眾生等劫凈行海， 於此世界悉顯現。」
爾時，普賢菩薩告諸菩薩言：「佛子！當知諸世界海有世界塵數清凈，所
【現代漢語翻譯】 現代漢語譯本 『有各種各樣的世界莊嚴，一切世界眾生的行業莊嚴，三世諸佛以及普賢菩薩（Samantabhadra Bodhisattva，代表一切菩薩的菩薩）的願力莊嚴，有像這樣世界海微塵數般的莊嚴。』
當時，普賢菩薩用偈頌說道：
『如同世界海微塵一樣多的，不可思議的業果報應，一切十方世界海，種種莊嚴清凈廣闊無邊。 無量清凈的色彩普遍莊嚴，上妙的功德常常充滿，混合的光明雲發出梵音，在一切諸佛的剎土都能聽到。 菩薩無量的功德海，美妙的聲音遍滿一切剎土，各種誓願云具足莊嚴，聲音震動十方世界海。 眾生的業海廣闊無邊際，清凈莊嚴的云發出美妙的聲音，業報如同寶物隨著因緣變化，諸佛的力量使之充滿一切。 一切三世的諸如來（Tathagata，佛的稱號），自在地普遍顯現在無量剎土，每一個境界都有一切佛，莊嚴的剎土海都能看見。 過去、未來、現在的劫數，一切十方的諸世界，在無量劫中清凈莊嚴，每一個佛剎都能看見。 一切境界的諸佛云，數量如同眾生充滿十方，佛自在的行持讓眾生知道，這就是如來莊嚴的剎土。 各種香焰流和花流，一切眾寶摩尼（Mani，寶珠）流，種種美妙的莊嚴云，都用來裝飾諸佛的剎土。 十方世界的各種道場，一切器具都美妙莊嚴，沒有看不到這個剎土海的，就像空中閃電一樣顯現。 普賢菩薩和佛子們，都能莊嚴諸佛的剎土，眾生等同劫數的清凈修行海，在這個世界都顯現出來。』
當時，普賢菩薩告訴諸菩薩說：『佛子們！應當知道諸世界海有世界微塵數般的清凈，所
【English Translation】 English version 'There are various kinds of world adornments, the adornments of the karmic activities of all sentient beings in all worlds, the adornments of the vows of the Buddhas of the three times and Samantabhadra Bodhisattva (the Bodhisattva representing all Bodhisattvas), there are adornments as numerous as the dust motes in a sea of worlds.'
At that time, Samantabhadra Bodhisattva spoke in verse:
'Like the dust motes in a sea of worlds, the inconceivable karmic retributions, all the seas of worlds in the ten directions, are adorned in various ways, pure, vast, and boundless. Immeasurable pure colors universally adorn, supreme merits are always full, mixed light clouds emit Brahma sounds, heard in all Buddha lands. The immeasurable sea of merits of Bodhisattvas, wonderful sounds pervade all lands, various vow clouds are fully adorned, sounds shake the seas of worlds in the ten directions. The sea of karmas of sentient beings is vast and boundless, pure and adorned clouds emit wonderful sounds, karmic retributions are like treasures that change according to conditions, the power of the Buddhas makes them fill everything. All the Tathagatas (Buddha's title) of the three times, freely appear in immeasurable lands, in every realm there are all Buddhas, the adorned seas of lands can all be seen. The past, future, and present kalpas, all the worlds in the ten directions, are purely adorned in immeasurable kalpas, every Buddha land can be seen. The clouds of Buddhas in all realms, their number equals the sentient beings filling the ten directions, the Buddhas' free actions let sentient beings know, this is what is called the adorned land of the Tathagata. Various incense flames and flower streams, all kinds of precious Mani (jewel) streams, various wonderful adorned clouds, all are used to decorate the Buddha lands. The various Bodhimandas (place of enlightenment) in the ten directions, all the implements are wonderfully adorned, there is nothing that cannot see this sea of lands, it appears like lightning in the sky. Samantabhadra Bodhisattva and the Buddha's children, all can adorn the Buddha lands, the pure practice sea of sentient beings equal to kalpas, all appear in this world.'
At that time, Samantabhadra Bodhisattva told all the Bodhisattvas, 'Buddha's children! You should know that the seas of worlds have a purity equal to the dust motes of worlds, the
謂：菩薩親近善知識，成就諸善根等，利一切眾生，凈滿一切諸波羅蜜，安住一切行地，有如是等世界塵數清凈。」
爾時，普賢菩薩以偈頌曰：
「一切佛剎諸莊嚴， 無數愿海方便生， 一切佛剎清凈色， 無量行海所修集。 久遠親近善知識， 一切凈妙諸業行， 慈悲普流潤眾生， 是故清凈佛剎海。 一切法門三昧地， 一切佛所凈德海， 禪門方便清凈地， 是故嚴凈佛剎海。 能起無量清凈心， 信佛堅固不可壞， 以忍方便凈無垢， 莊嚴剎海微妙色。 興功德云滿虛空， 利益一切修凈行， 眾生普獲無量德， 是故嚴凈佛剎海。 剎海方便等無量， 悉凈諸度無有餘， 修無盡愿波羅蜜， 是故嚴凈佛剎海。 幻化行起無有量， 一切諸法廣清凈， 種種方便凈眾生， 起是可樂佛剎海。 方便嚴凈一切地， 具足諸佛功德海， 令諸眾生竭苦源， 是故嚴凈佛剎海。 修凈力海無與等， 能凈一切眾生根， 恭敬供養無量佛， 是故嚴凈佛剎海。」
爾時，普賢菩薩告諸菩薩言：「佛子！當知一一世界海有世界海塵數諸佛出興於世，所謂：有佛興世，色身示現遍滿法界，或有短壽，或無量劫，如是一
{ "translations": [ "現代漢語譯本", "說：菩薩親近善知識（指引修行的人），成就各種善根等，利益一切眾生，圓滿一切諸波羅蜜（到達彼岸的方法），安住於一切修行階段，有像這樣如同世界微塵數量的清凈功德。」", "", "這時，普賢菩薩用偈頌說道：", "", 「一切佛剎（佛的國土）的莊嚴，無數愿海（如海洋般廣闊的願力）方便產生，一切佛剎清凈的色彩，是無量修行所累積的。", "長久親近善知識，一切清凈美好的行為，慈悲普遍流佈滋潤眾生，因此清凈佛剎如海。", "一切法門三昧（專注）的境界，一切佛所擁有的清凈功德如海，禪定方便的清凈境界，因此莊嚴清凈佛剎如海。", "能生起無量清凈的心，對佛的信念堅固不可動搖，用忍辱方便清凈無垢，莊嚴佛剎如海的微妙色彩。", "興起功德云充滿虛空，利益一切修行清凈的人，眾生普遍獲得無量功德，因此莊嚴清凈佛剎如海。", "佛剎如海的方便無量無邊，完全清凈各種度脫的方法沒有剩餘，修習無盡的願力波羅蜜，因此莊嚴清凈佛剎如海。", "幻化般的修行生起無量，一切諸法廣闊清凈，用種種方便清凈眾生，生起這樣令人喜愛的佛剎如海。", "用方便莊嚴清凈一切修行階段，具足諸佛的功德如海，使一切眾生竭盡痛苦的根源，因此莊嚴清凈佛剎如海。", "修習清凈的力量如海無與倫比，能清凈一切眾生的根性，恭敬供養無量諸佛，因此莊嚴清凈佛剎如海。」", "", "這時，普賢菩薩告訴諸位菩薩說：『佛子們！應當知道每一個世界海都有如世界海微塵數量的諸佛出現於世，所謂：有佛出現於世，色身示現遍滿法界，有的壽命短暫，有的壽命無量劫，像這樣'" ], "english_translations": [ "English version", "It is said: 『Bodhisattvas, by associating with good teachers (those who guide practice), accomplish all good roots, benefit all sentient beings, perfect all Paramitas (ways to reach the other shore), abide in all stages of practice, and possess such pure qualities as numerous as the dust particles in all the worlds.』", "", "At that time, Samantabhadra Bodhisattva spoke in verses:", "", "『All the adornments of Buddha-lands, arise from countless oceans of vows and skillful means; the pure colors of all Buddha-lands are accumulated through immeasurable practices.", "Having long associated with good teachers, all pure and wonderful actions, compassion universally flows and nourishes sentient beings, therefore, the Buddha-lands are as pure as the ocean.", "All Dharma-gates and Samadhi (concentration) states, the pure virtues of all Buddhas are like the ocean, the pure state of meditative skillful means, therefore, the Buddha-lands are adorned and pure like the ocean.", "Able to generate immeasurable pure minds, faith in the Buddha is firm and unbreakable, using patience and skillful means to purify without defilement, adorning the subtle colors of the Buddha-land ocean.", "Raising clouds of merit that fill the void, benefiting all who practice purity, sentient beings universally obtain immeasurable virtues, therefore, the Buddha-lands are adorned and pure like the ocean.", "The skillful means of the Buddha-land ocean are immeasurable, completely purifying all methods of deliverance without remainder, cultivating endless vows and Paramitas, therefore, the Buddha-lands are adorned and pure like the ocean.", "Illusory practices arise immeasurably, all Dharmas are vast and pure, using various skillful means to purify sentient beings, giving rise to such delightful Buddha-land oceans.", "Using skillful means to adorn and purify all stages of practice, fully possessing the ocean of virtues of all Buddhas, causing all sentient beings to exhaust the source of suffering, therefore, the Buddha-lands are adorned and pure like the ocean.", "Cultivating pure power like an ocean, unparalleled, able to purify the roots of all sentient beings, respectfully making offerings to immeasurable Buddhas, therefore, the Buddha-lands are adorned and pure like the ocean.』", "", "At that time, Samantabhadra Bodhisattva told all the Bodhisattvas, 『Buddha-sons! You should know that in each ocean of worlds, there are Buddhas appearing in the world as numerous as the dust particles in the ocean of worlds. That is to say: there are Buddhas appearing in the world, whose manifested bodies pervade the Dharma realm, some with short lifespans, some with immeasurable kalpas, like this』" ] }
一世界海有世界海塵數佛出興於世。」
爾時，普賢菩薩以偈頌曰：
「佛以無量方便門， 能起一切佛剎海， 隨順眾生所欲樂， 諸佛法王出興世。 如來法身不思議， 無色無相無倫匹， 示現色身為眾生， 十方受化靡不見。 或為眾生現短命， 或現長壽無量劫， 法身多門現十方， 常為世間良福田。 或有能令不思議， 十方剎海悉清凈， 或有能凈一剎土， 是彼方便愿所立。 或說不可思議乘， 佛普示現隨所樂， 或有如來說一乘， 是佛方便無有量。 自然無師得正覺， 或有濟度少眾生， 或有能於一念中， 化度無量眾生海。 或有於一毛孔中， 化佛云出不思議， 充滿一切十方界， 無量方便化眾生。 或佛音聲震十方， 隨諸眾生所欲樂， 無量億劫不斷絕， 度眾生海無有邊。 或有無量莊嚴剎， 清凈大眾圍繞坐， 充滿一切世界海， 佛遍處眾如空云。 是佛方便不思議， 慈海充滿遍一切， 入諸莊嚴方便門， 悉現一切眾生前。」
爾時，普賢菩薩告諸菩薩言：「佛子！當知世界海有世界海微塵等劫住，所謂：佛剎海，或住不可數劫，或住可數劫，有如是等世界海微塵
【現代漢語翻譯】 現代漢語譯本：一個世界海中有如世界海微塵數那樣多的佛陀出現於世。
當時，普賢菩薩以偈頌說道：
『佛陀以無量方便法門，能興起一切佛剎海（佛所居住的清凈國土）， 順應眾生所希望的快樂，諸佛法王（佛陀的尊稱）才出現於世。 如來的法身（佛陀的真身）不可思議，無色無相，無與倫比， 爲了眾生而示現色身（具有形體的身體），十方世界接受教化沒有看不到的。 有時爲了眾生示現短命，有時示現長壽無量劫， 法身以多種方式在十方世界顯現，常為世間眾生提供良田福報。 有時能令不可思議，十方剎海（佛土）都清凈， 有時能清凈一個剎土，這是佛陀方便願力所建立的。 有時宣說不可思議的乘（教法），佛陀普遍示現順應眾生的喜好， 有時如來說一乘（唯一的成佛之道），這是佛陀方便法門無有窮盡。 自然無師而獲得正覺（覺悟），有時救度的眾生很少， 有時能在一念之間，化度無量眾生海。 有時在一個毛孔中，化現佛云不可思議， 充滿一切十方世界，以無量方便教化眾生。 有時佛陀的聲音震動十方，順應眾生所希望的快樂， 無量億劫不斷絕，度化眾生海沒有邊際。 有時有無量莊嚴的佛剎，清凈的大眾圍繞而坐， 充滿一切世界海，佛陀普遍存在如虛空中的雲彩。 這是佛陀不可思議的方便，慈悲之海充滿遍一切， 進入各種莊嚴的方便法門，都顯現在一切眾生面前。』
當時，普賢菩薩告訴諸菩薩說：『佛子們！應當知道世界海有如世界海微塵數那樣多的劫數存在，所謂：佛剎海，有的存在不可數劫，有的存在可數劫，有像這樣等同於世界海微塵數那樣多的劫數。'
【English Translation】 English version: In one world-sea, there appear Buddhas as numerous as the dust particles in a world-sea.
At that time, Samantabhadra Bodhisattva spoke in verse:
'Buddhas, with immeasurable skillful means, can bring forth all Buddha-lands seas, In accordance with the pleasures desired by sentient beings, the Dharma Kings (Buddhas) appear in the world. The Tathagata's Dharma-body (the true body of the Buddha) is inconceivable, without color, without form, and without equal, Manifesting a physical body for sentient beings, all in the ten directions receive teachings and see it. Sometimes manifesting a short life for sentient beings, sometimes manifesting a long life for immeasurable kalpas, The Dharma-body manifests in many ways in the ten directions, always being a field of merit for the world. Sometimes able to make the inconceivable happen, all the lands-seas in the ten directions are purified, Sometimes able to purify one land, this is established by the Buddha's skillful means and vows. Sometimes expounding the inconceivable vehicle (teaching), the Buddha universally manifests according to what is desired, Sometimes the Tathagata speaks of the One Vehicle (the only path to Buddhahood), this is the Buddha's immeasurable skillful means. Naturally attaining perfect enlightenment without a teacher, sometimes saving few sentient beings, Sometimes able to, in a single thought, transform and liberate immeasurable seas of sentient beings. Sometimes from a single pore, clouds of transformed Buddhas emerge inconceivably, Filling all the ten directions, with immeasurable skillful means transforming sentient beings. Sometimes the Buddha's voice shakes the ten directions, in accordance with the pleasures desired by all sentient beings, For immeasurable billions of kalpas without ceasing, liberating the sea of sentient beings without end. Sometimes there are immeasurable adorned lands, with pure assemblies sitting in circles, Filling all the world-seas, the Buddhas are everywhere like clouds in the sky. This is the Buddha's inconceivable skillful means, the sea of compassion filling everywhere, Entering all the adorned skillful means, all appear before all sentient beings.'
At that time, Samantabhadra Bodhisattva told all the Bodhisattvas: 'Buddha-sons! You should know that world-seas exist for as many kalpas as there are dust particles in a world-sea. That is to say: Buddha-land seas, some exist for countless kalpas, some exist for countable kalpas, there are as many kalpas as there are dust particles in a world-sea.'
數劫住。」◎
◎爾時，普賢菩薩欲分別開示故，告一切眾言：「諸佛子！當知此蓮華藏世界海是盧舍那佛本修菩薩行時，于阿僧祇世界微塵數劫之所嚴凈，於一一劫恭敬供養世界微塵等如來一一佛所，凈修世界海微塵數願行。佛子！當知有須彌山微塵等風輪，持此蓮華藏莊嚴世界海：最下風輪名曰平等，彼持一切寶光明地；次上風輪名種種寶莊嚴，持清凈光寶地；次上風輪名功德勢，持密寶地；次上風輪名曰寶焰，持日不壞寶地；次上風輪名普莊嚴，持具足寶光明地；次上風輪名離垢清凈平等，持寶華焰地；次上風輪名曰方行，持一切真珠地；次上風輪名曰一切年，持一切時，一日、半月、一月、一年；次上風輪名普持勢，持一切須彌山地；次上風輪名莊嚴光明，能持一切有，如是次上有須彌山微塵等風輪。最上風輪名勝藏，持一切香水海；彼香水海中有大蓮華，名香幢光明莊嚴，持此蓮華藏莊嚴世界海；此世界海邊有金剛山周匝圍繞。」
爾時，普賢菩薩以偈頌曰：
「於此蓮華藏， 莊嚴世界海， 一切妙寶藏， 種種凈光明， 一切微塵等， 過去佛所住。 昔于諸有海， 離垢悉清凈， 無量大悲云， 充滿諸眾生。 舍離自己身， 如佛剎塵數， 于無量行海，
【現代漢語翻譯】 現代漢語譯本： 『數劫住。』 當時，普賢菩薩爲了分別開示，告訴所有大眾說：『各位佛子！應當知道這蓮華藏世界海是盧舍那佛（Vairocana Buddha）在過去修行菩薩道時，于無數世界微塵數劫中所莊嚴清凈的，在每一劫中都恭敬供養如世界微塵數一樣多的如來，在每一位佛那裡都清凈修習世界海微塵數一樣的願行。佛子！應當知道有如須彌山微塵數一樣的風輪，支撐著這蓮華藏莊嚴世界海：最下面的風輪名為平等，它支撐著一切寶光明地；其次上面的風輪名為種種寶莊嚴，支撐著清凈光寶地；其次上面的風輪名為功德勢，支撐著密寶地；其次上面的風輪名為寶焰，支撐著日不壞寶地；其次上面的風輪名為普莊嚴，支撐著具足寶光明地；其次上面的風輪名為離垢清凈平等，支撐著寶華焰地；其次上面的風輪名為方行，支撐著一切真珠地；其次上面的風輪名為一切年，支撐著一切時間，一日、半月、一月、一年；其次上面的風輪名為普持勢，支撐著一切須彌山地；其次上面的風輪名為莊嚴光明，能夠支撐一切有，像這樣依次向上有如須彌山微塵數一樣的風輪。最上面的風輪名為勝藏，支撐著一切香水海；那些香水海中有大蓮花，名為香幢光明莊嚴，支撐著這蓮華藏莊嚴世界海；這個世界海的邊緣有金剛山（Vajra Mountain）周匝圍繞。』 當時，普賢菩薩用偈頌說道： 『在這蓮華藏，莊嚴的世界海，一切奇妙的寶藏，種種清凈的光明，一切微塵數一樣多的，過去佛所居住的地方。 過去在諸有海中，遠離垢染都清凈，無量大悲的云，充滿所有眾生。 捨棄自己的身體，如佛剎土微塵數一樣多，在無量行海中，'
【English Translation】 English version: 'Abiding for countless kalpas.' At that time, Samantabhadra Bodhisattva, wishing to explain and reveal, addressed all the assembly, saying: 'Disciples of the Buddha! You should know that this Lotus Treasury World Sea was adorned and purified by Vairocana Buddha during his practice of the Bodhisattva path, over countless world-dust-particle kalpas. In each kalpa, he respectfully made offerings to as many Tathagatas as there are world-dust-particles, and in the presence of each Buddha, he purely cultivated as many vows and practices as there are world-sea-dust-particles. Disciples of the Buddha! You should know that there are wind wheels as numerous as Mount Sumeru dust particles, which support this adorned Lotus Treasury World Sea: The lowest wind wheel is called Equality, and it supports all the Treasure Light Grounds; the next wind wheel above is called Various Treasure Adornments, and it supports the Pure Light Treasure Ground; the next wind wheel above is called Power of Merit, and it supports the Secret Treasure Ground; the next wind wheel above is called Treasure Flame, and it supports the Sun-Indestructible Treasure Ground; the next wind wheel above is called Universal Adornment, and it supports the Complete Treasure Light Ground; the next wind wheel above is called Immaculate Purity and Equality, and it supports the Treasure Flower Flame Ground; the next wind wheel above is called Directional Practice, and it supports all the Pearl Grounds; the next wind wheel above is called All Years, and it supports all times, a day, a half-month, a month, a year; the next wind wheel above is called Universal Sustaining Power, and it supports all the Mount Sumeru Grounds; the next wind wheel above is called Adorned Light, and it can support all existences. In this way, there are wind wheels as numerous as Mount Sumeru dust particles, one above the other. The highest wind wheel is called Supreme Treasury, and it supports all the Fragrant Water Seas; in those Fragrant Water Seas, there are great lotuses, called Fragrant Banner Light Adornment, which support this adorned Lotus Treasury World Sea; the edge of this world sea is surrounded by Vajra Mountains.' At that time, Samantabhadra Bodhisattva spoke in verse: 'In this Lotus Treasury, the adorned world sea, all the wonderful treasures, various pure lights, as many as all the dust particles, where the Buddhas of the past resided. In the past, in the seas of existence, free from defilements, all pure, clouds of immeasurable great compassion, filling all living beings. Relinquishing their own bodies, as many as the dust particles of Buddha lands, in the immeasurable ocean of practices,'
常修令清凈， 是故蓮華藏， 世界海莊嚴。 一切虛空界， 光明遍充滿， 安住不可動， 勝風輪常持， 一切寶莊嚴， 妙風常流行。 盧舍那曠愿， 令國土嚴凈， 如意寶遍佈， 種種妙華敷， 以本願力故， 處在於虛空。 堅固善安住， 一切寶莊嚴， 十方一切界， 放清凈光云， 諸摩尼寶中， 無量菩薩云。 遍游十方國， 光明極熾盛， 寶華盛妙色， 莊嚴光明輪， 充滿諸法界， 十方靡不遍。 一切眾凈寶， 悉放光明雲， 十方諸世界， 一切皆充滿， 滅除一切苦， 安立無上道。 妙色悉普照， 一切世界海， 於此蓮華藏， 世界海之內， 一一微塵中， 見一切法界。 一切諸佛云， 放寶光明照， 是盧舍那剎， 有無量自在。 一切眾生等， 蓮華中諸佛， 興種種無量， 自在變化云。 釋梵諸天眾， 及轉輪聖王， 一切眾生類， 皆悉得安住。 變化放光明， 悉與法界等， 一切光明中， 出諸佛妙音。 知諸眾生心， 所念無有餘， 無數方便門， 調伏群生類。 離一切顛倒， 常住于寂靜， 無量光明雲， 悉與
【現代漢語翻譯】 現代漢語譯本 常修持以令自身清凈，因此蓮華藏（Padmagarbha）世界海才如此莊嚴。 一切虛空界，都被光明遍滿，安住不動，由殊勝的風輪恒常支撐。 一切都以珍寶莊嚴，美妙的風恒常流動。 盧舍那（Vairocana）佛以其廣大的願力，使國土莊嚴清凈，如意寶遍佈，各種美妙的蓮花盛開。 憑藉其本願的力量，安處於虛空中，堅固而善巧地安住，一切都以珍寶莊嚴。 十方一切世界，都放出清凈的光明雲，在各種摩尼寶中，有無量的菩薩云。 他們遍游十方國土，光明極其熾盛，寶華盛開，色彩美妙，莊嚴的光明輪，充滿一切法界，十方無處不遍及。 一切清凈的珍寶，都放出光明雲，十方諸世界，一切都被充滿，滅除一切痛苦，安立無上的菩提之道。 美妙的色彩普照一切世界海，在這蓮華藏世界海之內，每一個微塵中，都能見到一切法界。 一切諸佛的云，都放出珍寶光明照耀，這就是盧舍那佛的剎土，擁有無量的自在。 一切眾生等，以及蓮花中的諸佛，都興起種種無量的自在變化云。 釋（Śakra）梵（Brahmā）諸天眾，以及轉輪聖王，一切眾生種類，都能夠安住其中。 變化放出光明，與法界相等，一切光明中，發出諸佛美妙的聲音。 知曉一切眾生的心，他們所想的沒有遺漏，用無數的方便法門，調伏各種眾生。 遠離一切顛倒妄想，常住于寂靜之中，無量的光明雲，都與法界相等。
【English Translation】 English version Constantly cultivate to purify oneself, therefore the Padmagarbha (Lotus Treasury) world sea is so magnificent. All realms of empty space are filled with light, abiding immovably, constantly supported by the superior wind wheels. Everything is adorned with treasures, and wonderful winds constantly flow. Vairocana (The Illuminator) Buddha, with his vast vows, makes the land magnificent and pure, with wish-fulfilling jewels everywhere and various wonderful lotuses blooming. By the power of his original vows, he dwells in the empty space, firmly and skillfully abiding, everything adorned with treasures. All the worlds in the ten directions emit pure clouds of light, and within the various mani jewels, there are countless clouds of Bodhisattvas. They travel throughout the lands of the ten directions, their light extremely brilliant, with precious flowers blooming in beautiful colors, and the magnificent wheels of light fill all the realms of Dharma, pervading everywhere in the ten directions. All pure treasures emit clouds of light, filling all the worlds in the ten directions, eliminating all suffering, and establishing the unsurpassed path of Bodhi. The wonderful colors illuminate all the world seas, and within this Padmagarbha world sea, in each and every dust mote, one can see all the realms of Dharma. The clouds of all Buddhas emit precious light, illuminating, this is the Buddha-land of Vairocana, possessing immeasurable freedom. All sentient beings, and the Buddhas in the lotuses, all arise with various immeasurable clouds of free transformation. The Śakra (Indra) and Brahmā (Brahma) gods, as well as the wheel-turning sage kings, all kinds of sentient beings, are able to abide within. Transformations emit light, equal to the Dharma realm, and within all the light, the wonderful sounds of the Buddhas emerge. Knowing the minds of all sentient beings, nothing they think is missed, using countless skillful means, they tame all kinds of beings. Away from all inverted thoughts, constantly abiding in stillness, the immeasurable clouds of light are all equal to the Dharma realm.
法界等。 普賢所行智， 無上勝妙地， 于光莊嚴中， 皆悉具足聞。
「佛子！當知此蓮華藏世界海，金剛圍山依蓮華日寶王地住。彼有一切香水海，一切眾寶遍佈其地，金剛厚地不可破壞，出生一切眾寶，又能明照一切世界。」
爾時，普賢菩薩以偈頌曰：
「一切世界海， 有無量莊嚴， 寶輪無邊色， 如來神力起， 莊嚴斫迦羅， 寶輪及香輪， 依住真珠輪， 及依種種寶， 堅固寶莊嚴， 閻浮檀凈藏， 香光滿十方， 照現斫迦羅， 持以堅固金剛寶， 金剛莊嚴不可壞， 種種眾寶相莊嚴， 一切莊嚴清凈法。 香水普流無量色， 散華摩尼栴檀香， 天衣遍覆華莊嚴， 眾寶香華熏無量， 清凈寶樹云莊嚴， 普能照明一切身。 光明妙云悉具足， 樹下安坐靡不照， 種種華香及幡蓋， 一切菩薩充法界， 能說一切語言海， 是盧舍那轉法輪。 彼處悉有珍寶幢， 一切寶樹出光明， 盧舍那佛身清凈， 彼莊嚴內一切見。 諸莊嚴中無數身， 如來變化色無量， 充滿一切十方界， 調伏眾生無限量。 一切莊嚴出妙聲， 盧舍那佛所愿輪， 隨其清凈佛剎海， 佛自在力皆
【現代漢語翻譯】 現代漢語譯本 法界等。 普賢所行之智慧，無上殊勝的境界，在光明的莊嚴中，都能夠完全聽聞。 『佛子！應當知道這蓮華藏世界海，金剛圍山依附在蓮華日寶王地上安住。那裡有一切香水海，一切眾寶遍佈其地，金剛厚地不可破壞，能出生一切眾寶，又能明亮地照耀一切世界。』 這時，普賢菩薩用偈頌說道： 『一切世界海，有無量的莊嚴，寶輪有無邊的色彩，這是如來的神力所生起。莊嚴的斫迦羅（chakra，輪），寶輪和香輪，依附在真珠輪上，以及依附在種種寶物上。堅固的寶物莊嚴，閻浮檀（Jambudvipa，一種金）的清凈寶藏，香光充滿十方，照耀顯現斫迦羅。持有堅固的金剛寶，金剛莊嚴不可破壞，種種眾寶的形象莊嚴，一切莊嚴都是清凈的法。香水普遍流淌著無量的色彩，散佈著花朵、摩尼（mani，寶珠）和栴檀香，天衣遍佈覆蓋著花朵的莊嚴，眾寶和香花薰染著無量世界，清凈的寶樹云莊嚴，普遍能夠照明一切身。光明妙云都完全具備，在樹下安坐，沒有不被照耀的。種種花香和幡蓋，一切菩薩充滿法界，能夠說一切語言海，這是盧舍那（Vairocana，光明遍照）佛在轉法輪。那裡都有珍寶幢，一切寶樹都發出光明，盧舍那佛的身體清凈，在那莊嚴中一切都能看見。在各種莊嚴中有無數的身影，如來的變化之色無量，充滿一切十方世界，調伏眾生沒有疲厭。一切莊嚴都發出美妙的聲音，這是盧舍那佛的願力所形成的輪，隨著他清凈的佛剎海，佛的自在力量都』
【English Translation】 English version The realm of Dharma and so on. The wisdom of Samantabhadra's practice, the supreme and wonderful state, is fully heard within the splendor of light. 'Buddha's children! You should know that this Lotus Treasury World Sea, the Vajra Mountain range, rests upon the Lotus Sun Jewel King ground. There are all the seas of fragrant water, all kinds of jewels are spread across the land, the thick Vajra ground is indestructible, capable of producing all kinds of jewels, and it can brightly illuminate all worlds.' At that time, Bodhisattva Samantabhadra spoke in verses: 'All the world seas have immeasurable adornments, the jewel wheels have boundless colors, arising from the divine power of the Tathagata. The adorned chakras (wheel), the jewel wheels, and the fragrant wheels, rest upon the pearl wheels, and upon various jewels. The firm jewel adornments, the pure treasury of Jambudvipa (a type of gold), the fragrant light fills the ten directions, illuminating and manifesting the chakras. Holding firm Vajra jewels, the Vajra adornments are indestructible, adorned with various jewel forms, all adornments are pure Dharma. Fragrant water flows with immeasurable colors, scattering flowers, mani (jewels), and sandalwood incense, heavenly garments cover the flower adornments, various jewels and fragrant flowers perfume immeasurable worlds, the pure jewel tree clouds are adorned, universally illuminating all beings. The wonderful clouds of light are fully complete, sitting peacefully under the trees, nothing is not illuminated. Various flower fragrances and banners, all Bodhisattvas fill the Dharma realm, capable of speaking all the seas of languages, this is Vairocana (the Illuminator) Buddha turning the Dharma wheel. There are precious jeweled banners everywhere, all the jewel trees emit light, Vairocana Buddha's body is pure, everything is seen within that adornment. In the various adornments are countless forms, the Tathagata's transformations are immeasurable, filling all the ten directions, subduing sentient beings without weariness. All adornments emit wonderful sounds, this is the wheel of Vairocana Buddha's vows, following his pure Buddha-field seas, the Buddha's power of freedom all'
悉聞。
「彼大斫迦羅山內世界海中，有不可破壞摩尼寶王映現一切眾生之身，眾寶蓮華以為莊嚴大地，一切莊嚴妙云皆悉充滿，一切妙香而以熏之，以三世佛剎莊嚴而莊嚴之。」
爾時，普賢菩薩以偈頌曰：
「其地平正凈圓滿， 斫迦羅內不可壞， 平等安住甚清凈， 種種雜寶而莊嚴。 金剛寶地可悅樂， 寶輪羅網彌覆上， 種種寶華為莊嚴， 雜種寶衣珍妙輪。 隨次遍佈一切地， 菩薩天冠寶瓔珞， 離垢莊嚴光明照， 妙香碎寶悉充滿。 光明眾寶華莊嚴， 普放一切滿十方， 寶華遍覆一切地， 悉能長養佛功德。 興一切雲滿虛空， 光明普照不可盡， 光明悉滿一切剎， 具說佛法甘露味。 悉入一切佛所愿， 常能廣見三世法， 隨順菩薩大士行， 於此大地皆悉見。 此清凈地寶莊嚴， 一切佛剎悉來入， 其地一一微塵中， 一切佛剎亦悉入。 眾寶妙華莊嚴藏， 十方菩薩常往來， 常聞菩薩一切愿， 及諸菩薩自在德。 有寶光明相莊嚴， 離垢嚴凈出光明， 示現一切諸佛法， 充滿法界如虛空。 有得普賢所愿者， 諸佛境界無量智， 彼得無量勝自在， 能入無邊佛剎海。
【現代漢語翻譯】 現代漢語譯本 （我）都聽說了。 『在那大斫迦羅山（Mahacakra，巨大的輪）內的世界海中，有不可破壞的摩尼寶王（Mani-ratna-raja，如意寶珠王）映照一切眾生的身軀，用各種寶蓮花來莊嚴大地，一切莊嚴的妙云都充滿其中，用各種美妙的香氣來薰染它，用三世（過去、現在、未來）佛剎的莊嚴來莊嚴它。』 當時，普賢菩薩（Samantabhadra）用偈頌說道： 『那裡的地面平坦正直，清凈圓滿，在斫迦羅山內不可破壞，平等安住，非常清凈，用各種各樣的雜寶來莊嚴。 金剛寶地令人喜悅，寶輪羅網覆蓋其上，用各種寶花來莊嚴，各種寶衣和珍貴的妙輪。 依次遍佈一切地面，菩薩的天冠和寶瓔珞，遠離塵垢的莊嚴，光明照耀，美妙的香氣和碎寶都充滿其中。 光明和各種寶花莊嚴，普遍放出光明充滿十方，寶花遍佈覆蓋一切地面，都能增長佛的功德。 興起一切雲彩充滿虛空，光明普遍照耀無窮無盡，光明充滿一切佛剎，詳細宣說佛法的甘露美味。 都進入一切佛的願力之中，常常能夠廣見三世的佛法，隨順菩薩大士的修行，在這片大地上都能看見。 這片清凈的土地用寶物莊嚴，一切佛剎都來進入其中，這片土地的每一粒微塵中，一切佛剎也都進入其中。 各種寶物和妙花莊嚴的寶藏，十方菩薩常常往來，常常聽聞菩薩的一切願力，以及諸位菩薩自在的功德。 有寶光明之相莊嚴，遠離塵垢，莊嚴清凈，發出光明，示現一切諸佛的佛法，充滿法界如同虛空。 有得到普賢菩薩願力的人，諸佛境界的無量智慧，他們得到無量的殊勝自在，能夠進入無邊的佛剎之海。』
【English Translation】 English version Thus have I heard. 『Within the ocean of worlds in that great Mount Mahacakra (Great Wheel), there is an indestructible Mani-ratna-raja (Wish-fulfilling Jewel King) that reflects the bodies of all sentient beings. The earth is adorned with various jeweled lotuses, all magnificent clouds of adornment are filled, it is perfumed with all kinds of wonderful fragrances, and it is adorned with the adornments of the Buddha-lands of the three times (past, present, and future).』 At that time, Bodhisattva Samantabhadra (Universal Worthy) spoke in verse: 『Its ground is level, upright, pure, and perfect, indestructible within Mount Mahacakra, it dwells in equality, is extremely pure, and is adorned with various kinds of mixed jewels. The vajra (diamond) ground is delightful, a net of jeweled wheels covers it, it is adorned with various jeweled flowers, various jeweled garments, and precious wonderful wheels. They are distributed in order throughout the entire ground, the Bodhisattvas』 heavenly crowns and jeweled necklaces, adornments free from defilement, shine with light, and are filled with wonderful fragrances and crushed jewels. The light and various jeweled flowers are adorned, universally emitting light that fills the ten directions, jeweled flowers cover the entire ground, and they are all able to nourish the merits of the Buddhas. They raise all clouds that fill the empty space, the light universally shines without end, the light fills all Buddha-lands, and it explains in detail the nectar-like flavor of the Buddhadharma. They all enter into the vows of all Buddhas, they are always able to broadly see the Dharma of the three times, they follow the practices of the great Bodhisattvas, and they can all see this on this great earth. This pure land is adorned with jewels, all Buddha-lands come and enter into it, and in each mote of dust of this land, all Buddha-lands also enter into it. The treasure of various jewels and wonderful flowers is adorned, Bodhisattvas from the ten directions constantly come and go, they constantly hear all the vows of the Bodhisattvas, and the self-mastery virtues of all the Bodhisattvas. There are adornments of the appearance of jeweled light, free from defilement, adorned and pure, emitting light, showing all the Buddhadharmas of all Buddhas, filling the Dharma realm like empty space. Those who have obtained the vows of Bodhisattva Samantabhadra, the immeasurable wisdom of the realms of the Buddhas, they obtain immeasurable supreme self-mastery, and are able to enter the boundless ocean of Buddha-lands.』
「彼大地處有不可說佛剎微塵等香水海，眾寶莊嚴，一切香摩尼寶王以為其岸，寶王羅網彌覆其上，眾寶色水盈滿其中，一切眾華皆悉開敷，細末栴檀以香其水，常出如來妙音不絕；眾香次第普熏十方雜寶階道、真珠欄楯，眾寶潮浪出妙音聲；恒沙佛剎微塵數等寶華樓閣周匝圍繞，無量佛剎微塵等眾寶華城以周其外；十大千世界微塵數華，一一蓮華各十由旬，開敷鮮茂，遍佈水上，其香普熏一切世界；十佛國土塵數香樹以為莊嚴。」
爾時，普賢菩薩以偈頌曰：
「于彼嚴凈大地處， 香水寶海而莊嚴， 清凈寶地常安住， 金剛堅固不可壞。 眾香寶王以為岸， 寶云光明如日照， 真珠寶華妙瓔珞， 離垢清凈普莊嚴。 清凈香水湛然滿， 眾寶華光為旋流， 妙聲悅樂常不斷， 自在普聞佛世界。 眾珍校飾凈階道， 寶莊嚴地安不動， 真珠妙寶為欄楯， 光明寶華可悅樂。 寶樹羅生緣道側， 摩尼寶樂煥明耀， 演出無量和雅聲， 莊嚴凈音嘆三寶。 香水柔軟湛然滿， 分陀利華遍圍繞， 一切香華出光明， 清凈具足而莊嚴。 于寶幢中有光明， 垂寶旗旛而莊嚴， 摩尼寶網出妙聲， 聞者能入一切智。 眾寶華城甚微
【現代漢語翻譯】 現代漢語譯本 『在那片廣闊的土地上，有不可言說的、如佛剎微塵般眾多的香水海，它們以各種珍寶裝飾，一切香摩尼寶王（散發香氣的摩尼寶珠之王）作為它們的岸邊，寶王羅網覆蓋其上，各種顏色的寶水充滿其中，各種鮮花都盛開著，細末的栴檀（一種香木）使水散發香氣，常發出如來美妙的聲音，從不間斷；各種香氣依次普遍薰染十方，雜寶階梯道路、珍珠欄桿，各種珍寶潮水發出美妙的聲音；如恒河沙數佛剎微塵般眾多的寶華樓閣環繞四周，無量佛剎微塵般眾多的寶華城圍繞在外；十大千世界微塵數的花朵，每一朵蓮花都有十由旬（古印度長度單位）大小，盛開鮮艷茂盛，遍佈水面，其香氣普遍薰染一切世界；用十佛國土微塵數的香樹作為裝飾。』 當時，普賢菩薩用偈頌說道： 『在那莊嚴清凈的土地上，香水寶海裝飾著它，清凈的寶地常安住，像金剛一樣堅固不可摧毀。 各種香寶之王作為岸邊，寶云的光明像太陽一樣照耀，珍珠寶花像美妙的瓔珞，遠離塵垢清凈地普遍裝飾著。 清凈的香水清澈地充滿，各種寶花的光芒像旋流一樣，美妙的聲音悅耳動聽，從不間斷，自在地普遍傳遍佛的世界。 各種珍寶裝飾的乾淨階梯道路，寶物裝飾的土地安穩不動，珍珠美寶作為欄桿，光明寶花令人喜悅。 寶樹成排生長在道路兩旁，摩尼寶樂煥發光芒，演奏出無量和諧的聲音，用莊嚴清凈的聲音讚歎三寶（佛、法、僧）。 香水柔軟清澈地充滿，分陀利花（白蓮花）遍佈周圍，一切香花發出光明，清凈具足地裝飾著。 在寶幢中有光明，垂掛著寶旗旛作為裝飾，摩尼寶網發出美妙的聲音，聽到的人能夠進入一切智慧。 各種寶花城非常微細，
【English Translation】 English version 'In that vast land, there are incalculable fragrant water seas, as numerous as dust particles in Buddha lands, adorned with various treasures. All fragrant Mani jewel kings (kings of Mani jewels that emit fragrance) serve as their shores, with jewel king nets covering them. Waters of various colors fill them, and all kinds of flowers bloom. Fine sandalwood powder perfumes the water, and the wonderful sounds of the Tathagata constantly emanate without ceasing. Various fragrances successively pervade the ten directions. Jeweled stairways and pearl railings, and the waves of various treasures emit wonderful sounds. Countless jeweled flower pavilions, as numerous as the dust particles in Ganges River sand Buddha lands, surround them. Limitless jeweled flower cities, as numerous as the dust particles in Buddha lands, encircle them from the outside. Flowers as numerous as the dust particles in ten great chiliocosms, each lotus flower being ten yojanas (an ancient Indian unit of length) in size, bloom vibrantly and abundantly, covering the water surface. Their fragrance pervades all worlds. Fragrant trees, as numerous as the dust particles in ten Buddha lands, serve as adornments.' At that time, Samantabhadra Bodhisattva spoke in verses: 'In that majestic and pure land, fragrant water jewel seas adorn it. The pure jewel land always abides, as firm and indestructible as a diamond. Various fragrant jewel kings serve as shores, the light of jewel clouds shines like the sun. Pearl jewel flowers are like exquisite necklaces, free from defilement, pure and universally adorned. The pure fragrant water is clear and full, the light of various jewel flowers swirls like currents. Wonderful sounds are pleasing and constant, freely and universally spreading throughout the Buddha's world. Clean stairways adorned with various treasures, the land adorned with jewels is stable and unmoving. Pearl and exquisite jewels serve as railings, the light of jewel flowers is delightful. Jewel trees grow in rows along the sides of the paths, Mani jewel music shines brightly, playing countless harmonious sounds, praising the Three Jewels (Buddha, Dharma, Sangha) with majestic and pure sounds. The fragrant water is soft and clear, Pundarika flowers (white lotuses) surround it everywhere. All fragrant flowers emit light, pure and complete in their adornment. In the jewel banners there is light, with jewel flags and streamers hanging as adornments. Mani jewel nets emit wonderful sounds, those who hear them can enter all wisdom. The various jewel flower cities are extremely subtle,
妙， 無量寶色凈光明， 十方世界靡不照， 一切具足光嚴飾。 垣墻周匝而圍繞， 種種雜寶為莊嚴， 清凈寶焰相任持， 具足莊嚴寶香海。 盧舍那佛過去行， 令佛剎海甚清凈， 無數無量無邊際， 彼處一切自在轉。
「一一香水海，有四天下微塵數香水河圍繞，種種寶華彌覆其上；彼諸香水河從佛眉間白毫相出，摩尼寶王泛上隨流。」
爾時，普賢菩薩以偈頌曰：
「離垢清凈香水流， 金剛寶華悉彌覆， 眾寶輪地布金沙， 無量珍琦普莊嚴。 凈妙階道七寶成， 諸欄楯上植蓮華， 真珠寶華常敷榮， 懸雜華鬘為莊嚴。 一切寶光微妙色， 清凈香水雜寶流， 種種寶華為波浪， 眾音諧雅演佛聲。 栴檀寶末和清流， 無量雜寶為回覆， 普出種種香光焰， 常流一切十方界。 一切香河出無量， 雜種妙勝諸珍寶， 眾寶積集為華蓋， 光明普照香水河。 十方無量世界中， 佛光明照見寶王， 如來道場寶輪地， 眾寶香河盈流滿。 諸寶羅網相扣摩， 演佛音聲常不絕， 一切菩薩諸佛法， 普賢大士所修行。 諸佛世尊愿音聲， 于彼寶岸常得聞， 一切如來過去行， 皆悉
【現代漢語翻譯】 現代漢語譯本 奇妙啊，無量的寶色清凈光明，照耀十方世界無所不至，一切都具備光輝莊嚴的裝飾。 周圍有圍墻環繞，用各種雜寶來裝飾，清凈的寶焰互相輝映，具備莊嚴的寶香海。 這是盧舍那佛（Vairocana Buddha）過去所修行的，使得佛剎海非常清凈，無數無量無邊際，在那裡一切都自在運轉。 『每一個香水海，都有四天下微塵數（指極多的數量）的香水河圍繞，各種寶華覆蓋其上；這些香水河從佛眉間的白毫相（佛的三十二相之一，指眉間白色的毫毛）中流出，摩尼寶王（如意寶珠）漂浮在水面上隨波逐流。』 這時，普賢菩薩（Samantabhadra Bodhisattva）用偈頌說道： 『遠離垢染清凈的香水流淌，金剛寶華覆蓋其上，眾寶輪地鋪滿金沙，無量珍奇寶物普遍莊嚴。 清凈美妙的階梯道路由七寶構成，欄桿上種植著蓮花，真珠寶華常常盛開，懸掛著各種花鬘作為裝飾。 一切寶光微妙的色彩，清凈的香水夾雜著寶物流淌，各種寶華形成波浪，各種聲音和諧優雅地宣演佛法。 檀香寶末與清流混合，無量雜寶覆蓋其上，普遍散發出各種香光火焰，常常流向一切十方世界。 一切香河涌出無量，各種美妙殊勝的珍寶，眾寶積聚成華蓋，光明普照香水河。 在十方無量世界中，佛的光明照見寶王，如來道場的寶輪地上，眾寶香河盈滿流淌。 各種寶網互相交織摩擦，宣演佛的聲音永不間斷，一切菩薩所修行的佛法，都是普賢大士所修行的。 諸佛世尊的願力音聲，在那些寶岸上常常可以聽到，一切如來過去所修行的，都完全』
【English Translation】 English version Marvelous, the immeasurable pure light of precious colors illuminates the ten directions without exception, everything is adorned with glorious splendor. Surrounding it are walls, decorated with various precious gems, pure flames of jewels reflecting each other, possessing a majestic ocean of fragrant treasures. This is what Vairocana Buddha practiced in the past, making the Buddha-land ocean extremely pure, countless, immeasurable, and boundless, where everything operates freely. 'Each ocean of fragrant water is surrounded by fragrant water rivers equal to the number of dust particles in four continents, covered with various precious flowers; these fragrant water rivers flow from the white hair mark (one of the thirty-two marks of a Buddha, referring to the white hair between the eyebrows) between the Buddha's eyebrows, and Mani jewel kings (wish-fulfilling jewels) float on the water, drifting with the current.' At that time, Samantabhadra Bodhisattva spoke in verses: 'Fragrant water flows, pure and free from defilement, covered with Vajra precious flowers, the ground of precious wheels is covered with golden sand, and countless rare treasures are universally adorned. Pure and wonderful stairways are made of seven treasures, lotus flowers are planted on the railings, true jewel flowers are always in bloom, and various flower garlands are hung as decorations. All the subtle colors of precious light, pure fragrant water mixed with precious gems flow, various precious flowers form waves, and various sounds harmoniously and elegantly proclaim the Dharma. Sandalwood powder is mixed with clear streams, covered with countless precious gems, universally emitting various fragrant light flames, constantly flowing to all the ten directions. Countless fragrant rivers emerge, with various wonderful and supreme treasures, precious gems are gathered into canopies, and light illuminates the fragrant water rivers. In the immeasurable worlds of the ten directions, the light of the Buddha illuminates the jewel kings, on the precious wheel ground of the Tathagata's (Buddha's) place of enlightenment, the fragrant rivers of precious gems flow abundantly. Various precious nets intertwine and rub against each other, proclaiming the Buddha's voice without interruption, all the Buddhadharma practiced by Bodhisattvas is what the great Samantabhadra practices. The sounds of the vows of all the Buddhas, the World Honored Ones, can always be heard on those precious shores, all that the Tathagatas practiced in the past, all completely'
遍聞十方國。 一切香河諸旋流， 一切菩薩功德云， 漸漸盈滿諸法界， 見一切剎無不至。 彼諸一切香水河， 凈寶王云彌覆上， 佛白毫相出寶王， 其光明耀等如來。◎
大方廣佛華嚴經卷第三 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第四
東晉天竺三藏佛馱跋陀羅譯
盧舍那佛品第二之三
「◎彼香河中間一切平正，諸妙寶樹以為莊嚴，雜種寶幔彌覆其上，一切菩薩願力所起、佛所護念三世莊嚴而莊嚴之。」
爾時，普賢菩薩以偈頌曰：
「盧舍那佛遍十方， 出一切化莊嚴身， 彼亦不來亦不去， 佛願力故皆悉見。 一切佛剎微塵中， 無量佛子修諸行， 悉受清凈國土記， 見嚴凈剎稱本行。
「佛子！當知此蓮華藏世界海中，一一境界有世界海微塵數清凈莊嚴。諸佛子！此香水海上有不可說佛剎微塵數世界性住，或有世界性蓮華上住、或在無量色蓮華上住、或依真珠寶住、或依諸寶網住、或依種種眾生身住、或依佛摩尼寶王住；或須彌山形、或河形、或轉形、或旋流形、或輪形、或樹形、或樓觀形、或云形、或網形。」
爾時，普賢菩薩以偈頌曰：
「堅固清凈
【現代漢語翻譯】 現代漢語譯本 （佛的光明）遍照十方國土。 一切香河的漩渦水流，一切菩薩的功德云， 漸漸充滿整個法界，見到一切佛剎無處不到。 那些所有的香水河，都覆蓋著清凈的寶王云， 佛的白毫相中放出寶王，那光明照耀如同如來。
《大方廣佛華嚴經》卷第三 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第四
東晉天竺三藏佛馱跋陀羅譯
盧舍那佛（Vairocana Buddha）品第二之三
『那些香河中間一切平坦端正，用各種美妙的寶樹來莊嚴，各種寶幔覆蓋其上，一切都是菩薩的願力所生起，佛所護念的三世莊嚴所莊嚴的。』
這時，普賢菩薩（Samantabhadra Bodhisattva）用偈頌說道：
『盧舍那佛（Vairocana Buddha）遍佈十方，顯現一切化身莊嚴之身， 他既不來也不去，因為佛的願力，所以都能見到。 一切佛剎的微塵中，無數佛子修行各種行， 都接受清凈國土的授記，見到莊嚴清凈的佛剎符合他們的本行。
『佛子！應當知道在這蓮華藏世界海中，每一個境界都有世界海微塵數那麼多的清凈莊嚴。諸佛子！這香水海上有不可說佛剎微塵數的世界安住，有的世界安住在蓮花上，有的安住在無量色的蓮花上，有的依附在真珠寶上，有的依附在各種寶網上，有的依附在各種眾生的身上，有的依附在佛摩尼寶王上；有的形狀像須彌山（Sumeru），有的形狀像河流，有的形狀像轉輪，有的形狀像漩渦，有的形狀像輪子，有的形狀像樹，有的形狀像樓閣，有的形狀像云，有的形狀像網。』
這時，普賢菩薩（Samantabhadra Bodhisattva）用偈頌說道：
『堅固清凈』
【English Translation】 English version The light (of the Buddha) pervades the ten directions. All the swirling currents of fragrant rivers, all the clouds of merit of the Bodhisattvas, Gradually fill the entire Dharma realm, seeing all Buddha lands without exception. Those all fragrant water rivers, are covered by pure jeweled king clouds, From the white hair mark of the Buddha emerges a jeweled king, its light shines like the Tathagata.
The Avatamsaka Sutra, Volume 3 Taisho Tripitaka Volume 09, No. 0278, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 4
Translated by Buddhabhadra of Eastern Jin Dynasty
Chapter 2.3: Vairocana Buddha
'Those fragrant rivers are all flat and even in the middle, adorned with various wonderful jeweled trees, covered with various jeweled canopies, all arising from the vows of the Bodhisattvas, adorned by the three-world adornments protected by the Buddha.'
At that time, Samantabhadra Bodhisattva spoke in verse:
'Vairocana Buddha pervades the ten directions, manifesting all transformed and adorned bodies, He neither comes nor goes, because of the Buddha's vows, all can be seen. In the dust of all Buddha lands, countless Buddha children cultivate various practices, All receive the prediction of pure lands, seeing the adorned and pure lands matching their original practices.
'Buddha children! You should know that in this Ocean of Worlds of the Lotus Treasury, each realm has as many pure adornments as the dust of the ocean of worlds. Buddha children! On this fragrant water ocean, there are unspeakable Buddha land dust number of worlds abiding, some worlds abide on lotuses, some abide on lotuses of immeasurable colors, some rely on true jewels, some rely on various jeweled nets, some rely on the bodies of various sentient beings, some rely on the Buddha Mani Jewel King; some are shaped like Mount Sumeru, some are shaped like rivers, some are shaped like wheels, some are shaped like whirlpools, some are shaped like wheels, some are shaped like trees, some are shaped like pavilions, some are shaped like clouds, some are shaped like nets.'
At that time, Samantabhadra Bodhisattva spoke in verse:
'Firm and pure'
諸佛剎， 離垢解脫光明藏， 依止摩尼寶海住， 或有依止香海住， 或依種種方便住， 或依莊嚴眾色住， 或復須彌樹圓形， 種種方門佛剎住。 或光明身諸華藏， 寶云普放凈光明， 光明充滿勝世界， 寶地海藏不可壞。 或凈佛剎無量色， 光明焰云眾色等， 或有妙音諸世界， 自然常音不思議。 無數愿樂種種身， 自在行雲音聲身， 眾生無量德音身， 最勝一切德音身。 種種門入諸佛剎， 漸至無盡不思議， 無數一切滿十方， 無盡無量普自在。 一切諸方如來剎， 廣大方便入佛界， 見十方剎漸次至， 國土不增亦不減。 以一國土滿十方， 十方入一亦無餘， 世界本相亦不壞， 無比功德故能爾。 一切佛剎微塵中， 見盧舍那自在力， 弘誓願海震音聲， 調伏一切眾生類。 佛身充滿一切剎， 無數菩薩亦如是， 教化眾生無有量， 佛現自在無倫匹。」
爾時，普賢菩薩告諸菩薩言：「佛子！彼眾香水海中有一香水海，名樂光明，有一切香摩尼寶王莊嚴蓮華；上有世界，名清凈寶網光明，佛號離垢凈眼廣入。彼世界上，過佛剎塵數世界，有佛國名雜香蓮華勝妙莊嚴，依寶網住，形
【現代漢語翻譯】 現代漢語譯本 諸佛的國土，都遠離塵垢，顯現清凈的智慧之光，有的依止摩尼寶（如意寶珠）的海洋而住，有的依止香的海洋而住，有的依止種種方便法門而住，有的依止莊嚴的各種色彩而住，有的像須彌山（佛教中的聖山）一樣呈圓形，各種方位的門都通向佛的國土。 有的佛土以光明為身，如同蓮花寶藏，普遍散發清凈的光明，光明充滿殊勝的世界，寶地如海洋般深廣，不可摧毀。 有的清凈佛土呈現無量的色彩，光明如火焰云般變幻，有的世界充滿美妙的聲音，自然發出恒常而不可思議的音聲。 無數的願力化現種種身形，自在地行走如雲，發出音聲之身，眾生擁有無量功德的音聲之身，最殊勝的是一切功德的音聲之身。 通過種種法門進入諸佛的國土，逐漸到達無盡而不可思議的境界，無數的佛土充滿十方，無盡無量，普遍自在。 一切諸方的如來佛土，以廣大的方便法門進入佛的境界，見到十方佛土逐漸到達，國土既不增加也不減少。 以一個國土充滿十方，十方國土融入一個國土也毫無剩餘，世界的本來面貌也沒有被破壞，這是因為無與倫比的功德才能做到。 在一切佛土的微塵中，都能見到盧舍那佛（報身佛）的自在神力，弘大的誓願如海洋般發出震動之聲，調伏一切眾生。 佛身充滿一切佛土，無數的菩薩也同樣如此，教化眾生沒有限量，佛所展現的自在是無與倫比的。 這時，普賢菩薩（象徵一切菩薩行愿的菩薩）告訴諸位菩薩說：『佛子們！在那眾香水海中，有一個香水海，名叫樂光明，其中有以一切香摩尼寶王（珍貴的寶珠）莊嚴的蓮花；蓮花之上有一個世界，名叫清凈寶網光明，佛號離垢凈眼廣入。這個世界之上，經過佛土微塵數的世界，有一個佛國名叫雜香蓮花勝妙莊嚴，依寶網而住，形狀...
【English Translation】 English version The Buddha lands are all free from defilement, revealing pure wisdom light. Some abide relying on the ocean of Mani jewels (wish-fulfilling jewels), some abide relying on the ocean of fragrance, some abide relying on various expedient means, some abide relying on the adornment of various colors, some are circular like Mount Sumeru (a sacred mountain in Buddhism), and various directions of gates lead to the Buddha lands. Some Buddha lands have light as their body, like a lotus treasure, universally emitting pure light. The light fills the supreme worlds, and the treasure lands are as vast as the ocean, indestructible. Some pure Buddha lands display immeasurable colors, the light transforms like flame clouds, and some worlds are filled with wonderful sounds, naturally emitting constant and inconceivable sounds. Countless vows manifest various forms, freely moving like clouds, with bodies of sound, sentient beings possess bodies of immeasurable merit sounds, and the most supreme are the bodies of all merit sounds. Through various Dharma gates, one enters the Buddha lands, gradually reaching the endless and inconceivable realms. Countless Buddha lands fill the ten directions, endless and immeasurable, universally free. All the Tathagata (Buddha) lands in all directions, through vast expedient means, enter the realm of the Buddha. Seeing the Buddha lands of the ten directions gradually arrive, the lands neither increase nor decrease. With one land filling the ten directions, and the ten directions merging into one land without any remainder, the original appearance of the world is not destroyed. This is possible because of incomparable merit. In the dust of all Buddha lands, one can see the free and divine power of Vairocana Buddha (the embodiment of the Dharma body). The great vows resonate like the ocean, subduing all sentient beings. The Buddha's body fills all Buddha lands, and countless Bodhisattvas are the same. They teach sentient beings without limit, and the freedom displayed by the Buddha is unparalleled. At that time, Bodhisattva Samantabhadra (the Bodhisattva symbolizing all Bodhisattva practices and vows) told the Bodhisattvas, 'Buddha children! In that ocean of fragrant water, there is an ocean of fragrant water called Joyful Light, in which there are lotus flowers adorned with all fragrant Mani jewel kings (precious jewels); above the lotus flower is a world called Pure Treasure Net Light, and the Buddha is named Immaculate Pure Eye Broad Entry. Above this world, passing through worlds as numerous as Buddha land dust, there is a Buddha country called Mixed Fragrant Lotus Supreme Adornment, which abides relying on a treasure net, and its shape is...'
如師子座，佛號師子座光明勝照。彼世界上，過佛剎塵數世界，有佛國名寶莊嚴普光明，依諸華住，形如日輪云，佛號廣大光明智勝。彼世界上，過佛剎塵數世界，有佛國名雜光蓮華，佛號金剛光明普精進善起。彼世界上，過佛剎塵數世界，有佛國名無畏嚴凈，佛號平等莊嚴妙音幢王。彼世界上，過佛剎塵數世界，有佛國名華開凈焰，佛號愛海功德稱王。彼世界上，過佛剎塵數世界，有佛國名總持，佛號凈智慧海。彼世界上，過佛剎塵數世界，有佛國名解脫聲，佛號善相幢。彼世界上，過佛剎塵數世界，有佛國名勝起，佛號蓮華藏光。彼世界上，過佛剎塵數世界，有佛國名善住金剛不可破壞，佛號那羅延不可破壞。彼世界上，過佛剎塵數世界，有佛國名華林赤蓮華，佛號雜寶華鬘智王。彼世界上，過佛剎塵數世界，有佛國名凈光勝電如來藏，佛號能起一切所愿功德。彼世界上，有香水海，名凈光焰起，中有世界性，名善住。次上覆有香水海，名金剛眼光明，中有世界性，名法界等起。次上覆有香水海，名蓮華平正，中有世界性，名出十方化身。次上覆有香水海，名寶地莊嚴光明，中有世界性，名寶枝莊嚴。次上覆有香水海，名化香焰，中有世界性，名清凈化。次上覆有香水海，名寶幢，中有世界性，名佛護念。次上覆
【現代漢語翻譯】 現代漢語譯本 如同師子座（獅子寶座），佛號為師子座光明勝照（以獅子座為象徵，光明照耀一切）。在那世界之上，經過如佛剎塵沙數量的世界，有一個佛國名為寶莊嚴普光明（以珍寶莊嚴，普放光明），依附於各種蓮花而住，形狀如同日輪云，佛號為廣大光明智勝（具有廣大光明和智慧的殊勝者）。在那世界之上，經過如佛剎塵沙數量的世界，有一個佛國名為雜光蓮華（各種光芒交織的蓮花），佛號為金剛光明普精進善起（具有金剛般的光明，普遍精進，善於興起）。在那世界之上，經過如佛剎塵沙數量的世界，有一個佛國名為無畏嚴凈（無所畏懼，莊嚴清凈），佛號為平等莊嚴妙音幢王（以平等莊嚴，發出美妙音聲的旗幟之王）。在那世界之上，經過如佛剎塵沙數量的世界，有一個佛國名為華開凈焰（蓮花開放，清凈火焰），佛號為愛海功德稱王（以慈愛如海，功德圓滿而著稱的王者）。在那世界之上，經過如佛剎塵沙數量的世界，有一個佛國名為總持（總攝一切，不失不忘），佛號為凈智慧海（如清凈智慧的海洋）。在那世界之上，經過如佛剎塵沙數量的世界，有一個佛國名為解脫聲（解脫之聲），佛號為善相幢（具有美好相貌的旗幟）。在那世界之上，經過如佛剎塵沙數量的世界，有一個佛國名為勝起（殊勝興起），佛號為蓮華藏光（蓮花所藏的光明）。在那世界之上，經過如佛剎塵沙數量的世界，有一個佛國名為善住金剛不可破壞（安住于金剛般不可破壞的境界），佛號為那羅延不可破壞（那羅延神般不可破壞）。在那世界之上，經過如佛剎塵沙數量的世界，有一個佛國名為華林赤蓮華（蓮花盛開的樹林，紅色的蓮花），佛號為雜寶華鬘智王（以各種珍寶花鬘裝飾的智慧之王）。在那世界之上，經過如佛剎塵沙數量的世界，有一個佛國名為凈光勝電如來藏（清凈光明，勝過閃電的如來藏），佛號為能起一切所愿功德（能夠生起一切所愿的功德）。在那世界之上，有一個香水海，名為凈光焰起（清凈光芒火焰升起），其中有一個世界性，名為善住（安住于善）。其上又有香水海，名為金剛眼光明（金剛之眼的光明），其中有一個世界性，名為法界等起（與法界平等興起）。其上又有香水海，名為蓮華平正（蓮花平坦端正），其中有一個世界性，名為出十方化身（化現於十方）。其上又有香水海，名為寶地莊嚴光明（珍寶之地莊嚴光明），其中有一個世界性，名為寶枝莊嚴（珍寶枝條莊嚴）。其上又有香水海，名為化香焰（化現的香氣火焰），其中有一個世界性，名為清凈化（清凈轉化）。其上又有香水海，名為寶幢（珍寶旗幟），其中有一個世界性，名為佛護念（佛陀護念）。其上覆有...
【English Translation】 English version Like the Lion Throne (Simhasana), the Buddha is named Lion Throne Light Supreme Illumination (symbolizing the lion throne, illuminating everything with light). Above that world, passing through worlds as numerous as the dust of Buddha lands, there is a Buddha land named Treasure Adornment Universal Light (adorned with treasures, universally emitting light), dwelling upon various lotuses, shaped like a sun wheel cloud, the Buddha is named Vast Light Wisdom Supreme (possessing vast light and wisdom, the supreme one). Above that world, passing through worlds as numerous as the dust of Buddha lands, there is a Buddha land named Mixed Light Lotus (lotuses interwoven with various lights), the Buddha is named Vajra Light Universal Diligence Good Arising (possessing vajra-like light, universally diligent, good at arising). Above that world, passing through worlds as numerous as the dust of Buddha lands, there is a Buddha land named Fearless Pure Adornment (fearless, adorned and pure), the Buddha is named Equal Adornment Wonderful Sound Banner King (with equal adornment, emitting wonderful sound, the king of banners). Above that world, passing through worlds as numerous as the dust of Buddha lands, there is a Buddha land named Flower Opening Pure Flame (lotuses opening, pure flames), the Buddha is named Love Ocean Merit Renowned King (known as the king with love like an ocean and perfect merit). Above that world, passing through worlds as numerous as the dust of Buddha lands, there is a Buddha land named Total Retention (encompassing everything, not losing or forgetting), the Buddha is named Pure Wisdom Ocean (like an ocean of pure wisdom). Above that world, passing through worlds as numerous as the dust of Buddha lands, there is a Buddha land named Liberation Sound (the sound of liberation), the Buddha is named Good Appearance Banner (a banner with a good appearance). Above that world, passing through worlds as numerous as the dust of Buddha lands, there is a Buddha land named Supreme Arising (supreme arising), the Buddha is named Lotus Treasury Light (the light hidden within the lotus). Above that world, passing through worlds as numerous as the dust of Buddha lands, there is a Buddha land named Well-Dwelling Vajra Indestructible (abiding in the indestructible realm of vajra), the Buddha is named Narayana Indestructible (indestructible like the god Narayana). Above that world, passing through worlds as numerous as the dust of Buddha lands, there is a Buddha land named Flower Forest Red Lotus (a forest of blooming lotuses, red lotuses), the Buddha is named Mixed Treasure Garland Wisdom King (the king of wisdom adorned with various treasure garlands). Above that world, passing through worlds as numerous as the dust of Buddha lands, there is a Buddha land named Pure Light Supreme Lightning Tathagata Treasury (pure light, surpassing lightning, the Tathagata treasury), the Buddha is named Capable of Arising All Desired Merits (capable of generating all desired merits). Above that world, there is a fragrant water sea, named Pure Light Flame Arising (pure light flames arising), within which there is a world nature, named Well-Dwelling (abiding in goodness). Above that, there is another fragrant water sea, named Vajra Eye Light (the light of the vajra eye), within which there is a world nature, named Dharma Realm Equal Arising (arising equally with the dharma realm). Above that, there is another fragrant water sea, named Lotus Flat and Upright (lotuses flat and upright), within which there is a world nature, named Manifesting Emanations in Ten Directions (manifesting emanations in the ten directions). Above that, there is another fragrant water sea, named Treasure Land Adornment Light (the light of the treasure land adornment), within which there is a world nature, named Treasure Branch Adornment (adorned with treasure branches). Above that, there is another fragrant water sea, named Transformed Fragrant Flame (transformed fragrant flames), within which there is a world nature, named Pure Transformation (pure transformation). Above that, there is another fragrant water sea, named Treasure Banner (treasure banner), within which there is a world nature, named Buddha's Protection and Mindfulness (protected and mindful by the Buddha). Above that, there is...
有世界性，名眾色普光。如是次上覆有世界塵數香水海及世界性，如一方，十方亦如是盧舍那佛常轉法輪處。」
爾時，普賢菩薩以偈頌曰：
「法界不可壞， 蓮華世界海， 離垢廣莊嚴， 安住于虛空。 此世界海中， 剎性難思議， 善住不雜亂， 各各悉自在。 平正住莊嚴， 依種種色住， 如來世界海， 佛剎相隨順。 種種身音聲， 一切佛自在， 普見諸世界， 種種業莊嚴。 須彌山城網， 水旋輪圓形， 清凈色蓮華， 彼彼悉圍繞。 尸羅幢盆形， 隨順轉色形， 如是難思議， 諸佛國土形。 不思議世界， 依止蓮華住， 放大光明網， 普照於一切。 一一如來剎， 放諸光明網， 照一切佛國， 充滿十方海。 一切諸佛剎， 一切境界門， 一切方便入， 皆悉見無量， 不思議佛剎， 不壞不可盡， 無量凈莊嚴， 大仙威神力， 彼如來剎頂， 不思議世界， 或成或有敗， 不生亦不滅， 譬如諸樹林， 華葉或生落， 如是諸佛剎， 成敗亦復然， 如依種種樹， 有種種果生， 如是種種剎， 有種種眾生， 種子差別故， 果實生不同，
【現代漢語翻譯】 現代漢語譯本 有世界性，名為眾色普光（指世界的光明普遍照耀）。像這樣依次向上，還有如微塵數般多的香水海以及世界性，就像一方一樣，十方也是如此，都是盧舍那佛（Vairocana Buddha，意為光明遍照佛）常轉法輪的地方。 這時，普賢菩薩（Samantabhadra Bodhisattva，意為普賢菩薩）用偈頌說道： 『法界（Dharmadhatu，指一切諸法的總和）不可毀壞，蓮花世界海（指如蓮花般清凈的世界集合）， 遠離垢染，廣闊莊嚴，安住在虛空中。 在這世界海中，剎土（Buddha-ksetra，指佛的國土）的性質難以思議， 安穩住立，不相混雜，各自都自在。 平正安住，莊嚴美好，依種種色彩而住， 如來的世界海，佛剎（Buddha-ksetra，指佛的國土）的形態相互隨順。 種種身形和音聲，一切佛都自在， 普遍見到諸世界，種種業力所莊嚴。 須彌山（Sumeru，佛教宇宙觀中的中心山）像城墻一樣環繞，水流旋轉成圓形， 清凈的蓮花，在它們周圍環繞。 尸羅幢（Sila-dhvaja，指戒律之幢）像盆子一樣，隨著轉動而改變形狀， 像這樣難以思議，是諸佛國土的形狀。 不可思議的世界，依止蓮花而住， 放出廣大的光明網，普遍照耀一切。 每一尊如來的剎土，都放出光明網， 照耀一切佛國，充滿十方世界。 一切諸佛的剎土，一切境界之門， 一切方便之門，都能見到無量無邊， 不可思議的佛剎，不會毀壞，不可窮盡， 無量清凈莊嚴，是大仙（指佛）的威神之力。 那些如來剎土的頂端，有不可思議的世界， 或者形成，或者敗壞，不生也不滅。 譬如各種樹林，花葉或者生長或者凋落， 像這樣諸佛的剎土，成敗也是如此。 就像依靠各種樹木，有各種果實生長， 像這樣各種剎土，有各種眾生。 因為種子不同，所以果實生長也不同，』
【English Translation】 English version There are world-systems, named 'Universal Light of Various Colors'. In this way, ascending further, there are as many fragrant oceans and world-systems as dust particles. Just as in one direction, so it is in the ten directions. These are the places where Vairocana Buddha (the Buddha of Universal Illumination) constantly turns the Dharma wheel. At that time, Samantabhadra Bodhisattva (the Bodhisattva of Universal Virtue) spoke in verse: 'The Dharmadhatu (the realm of all phenomena) is indestructible, the ocean of lotus-like world-systems, Free from defilement, vast and adorned, abiding in emptiness. In this ocean of world-systems, the nature of Buddha-ksetras (Buddha-fields) is inconceivable, They abide well, not mixed up, each being independent. They abide evenly, adorned beautifully, dwelling in various colors, The ocean of world-systems of the Tathagatas (Buddhas), the forms of Buddha-ksetras are mutually harmonious. Various forms and sounds, all Buddhas are free, Universally seeing all the worlds, adorned by various karmas. Mount Sumeru (the central mountain in Buddhist cosmology) is like a city wall surrounding, water flows in circular patterns, Pure lotuses, surround them all. The Sila-dhvaja (banner of precepts) is like a basin, changing shape as it turns, Such is the inconceivable form of the Buddha-lands. Inconceivable worlds, abiding on lotuses, Releasing vast nets of light, universally illuminating everything. Each and every Tathagata's Buddha-ksetra, releases nets of light, Illuminating all Buddha-lands, filling the ten directions. All the Buddha-ksetras, all the gateways of realms, All the gateways of skillful means, can be seen immeasurably, Inconceivable Buddha-ksetras, indestructible, inexhaustible, Immeasurable pure adornments, are the power of the great sage (Buddha). At the top of those Tathagata's Buddha-ksetras, are inconceivable worlds, Either forming or decaying, neither arising nor ceasing. Just like various forests, where flowers and leaves either grow or fall, So it is with the Buddha-ksetras, their formation and decay. Just as relying on various trees, various fruits grow, So it is with various Buddha-ksetras, there are various sentient beings. Because of the differences in seeds, the fruits that grow are also different.'
行業若干故， 佛剎種種異， 譬如意寶珠， 隨意現眾色， 除諸妄想故， 悉見清凈剎， 譬如空中雲， 龍王力能現， 如是佛願力， 一切佛剎起， 猶如工幻師， 能現種種眾， 如是眾生業， 佛剎不思議， 如見彩畫像， 知是畫師造， 如是見佛剎， 心畫師所成。 眾生心不同， 隨起諸妄想， 如是諸佛剎， 一切皆如化。 猶如見導師， 種種無量色， 隨眾生心行， 見佛剎亦然。 無量真珠華， 悉覆諸佛剎， 色現各不同， 離垢莊嚴現。 彼蓮華網中， 佛剎網依住， 種種妙莊嚴， 眾生所依處。 或有佛剎地， 垢穢不平正， 眾生煩惱故， 起如是佛剎。 清凈不清凈， 佛剎不可議， 眾生希望起， 菩薩之所持。 清凈不清凈， 無量諸佛剎， 業海因緣起， 菩薩之所化。 或放清凈光， 離垢眾寶體， 種種妙莊嚴， 諸佛令清凈。 一切國土中， 火災不可議， 示現不清凈， 而剎常堅固。 或依風輪住， 或復依水輪， 無量剎成敗， 眾生行業故。 見無量佛剎， 或成或有敗， 彼亦無有成， 亦復無有敗。 於一一念
【現代漢語翻譯】 現代漢語譯本 由於眾生各自的行業（karma），佛的國土（Buddha-ksetra）呈現出種種不同的景象。 這就像如意寶珠（cintamani），能隨心意顯現各種顏色。 當去除所有虛妄的念頭，就能看到清凈的佛土。 這又像空中的雲彩，龍王（Naga-raja）的力量能夠使其顯現。 同樣，佛的願力（pranidhana）能使一切佛土生起。 就像工巧的幻術師，能變現出各種各樣的景象。 眾生的業力（karma）也是如此，佛土的顯現不可思議。 就像看到彩色的畫像，知道是畫師所作。 同樣，看到佛土，知道是心（citta）這個畫師所創造。 眾生的心各不相同，隨之生起各種虛妄的念頭。 因此，諸佛的國土，一切都如幻化一般。 就像看到導師（Buddha），呈現出種種無量的色彩。 隨著眾生的心行，所見到的佛土也是如此。 無量的真珠花（muktaphala-puspa）覆蓋著所有的佛土。 所顯現的顏色各不相同，呈現出離垢清凈的莊嚴。 在那蓮花網（padma-jala）中，佛土之網相互依存。 種種美妙的莊嚴，是眾生所依止之處。 有的佛土，土地污穢不平整。 這是由於眾生的煩惱（klesha）所致，才顯現出這樣的佛土。 清凈與不清凈，佛土的顯現不可思議。 這是眾生的希望所生起，由菩薩（Bodhisattva）所持守。 清凈與不清凈，無量的諸佛國土。 由業海（karma-samudra）的因緣而生起，由菩薩所化現。 有的佛土放出清凈的光芒，由離垢的眾寶所構成。 種種美妙的莊嚴，諸佛令其清凈。 在一切國土中，火災（agni-utpata）的顯現不可思議。 示現不清凈的景象，而佛土卻常住堅固。 有的佛土依風輪（vayu-mandala）而住，有的依水輪（ap-mandala）而住。 無量佛土的成敗，都是由於眾生的行業所致。 看到無量的佛土，有的成，有的敗。 但實際上，它們既沒有真正的成，也沒有真正的敗。 在每一個念頭中，
【English Translation】 English version Due to the various karmas of sentient beings, the Buddha-ksetras (Buddha lands) appear in diverse ways. It is like a cintamani (wish-fulfilling jewel), which can manifest various colors according to one's wish. When all delusive thoughts are removed, one can see the pure Buddha-ksetras. It is also like the clouds in the sky, which can be manifested by the power of the Naga-raja (dragon king). Similarly, the pranidhana (vow power) of the Buddhas can cause all Buddha-ksetras to arise. It is like a skillful illusionist who can manifest various kinds of appearances. The karma of sentient beings is also like this; the manifestation of Buddha-ksetras is inconceivable. Just as seeing a colored painting, one knows it is made by a painter. Similarly, seeing a Buddha-ksetra, one knows it is created by the painter of the mind (citta). The minds of sentient beings are different, and various delusive thoughts arise accordingly. Therefore, the lands of all Buddhas are all like illusions. It is like seeing a teacher (Buddha), who appears in various immeasurable colors. According to the mind and actions of sentient beings, the Buddha-ksetras they see are also like this. Immeasurable muktaphala-puspas (pearl flowers) cover all the Buddha-ksetras. The colors that appear are different, manifesting a pure and adorned appearance free from defilements. In that padma-jala (lotus net), the nets of Buddha-ksetras are interdependent. Various wonderful adornments are the places where sentient beings dwell. Some Buddha-ksetras have land that is defiled and uneven. This is due to the kleshas (afflictions) of sentient beings, which cause such Buddha-ksetras to appear. Pure and impure, the manifestation of Buddha-ksetras is inconceivable. This arises from the hopes of sentient beings and is upheld by Bodhisattvas. Pure and impure, immeasurable Buddha-ksetras. They arise from the causes and conditions of the karma-samudra (ocean of karma) and are transformed by Bodhisattvas. Some Buddha-ksetras emit pure light, composed of undefiled precious treasures. Various wonderful adornments, the Buddhas make them pure. In all lands, the manifestation of agni-utpata (fire disasters) is inconceivable. They show impure appearances, yet the Buddha-ksetras remain firm and enduring. Some Buddha-ksetras dwell on the vayu-mandala (wind wheel), and some dwell on the ap-mandala (water wheel). The formation and destruction of immeasurable Buddha-ksetras are due to the karma of sentient beings. Seeing immeasurable Buddha-ksetras, some are formed, and some are destroyed. But in reality, they have neither true formation nor true destruction. In every single thought,
中， 無量佛剎起， 諸佛所持故， 國清凈離垢。 或有佛剎起， 泥土不清凈， 離明常闇冥， 罪眾生所住。 或有泥土剎， 煩惱大恐怖， 樂少憂苦多， 薄福之所處。 或有鐵世界， 或有赤銅國， 諸石山穢惡， 眾生業故起。 或有泥土剎， 眾生常苦惱， 長冥離光明， 光明海能照。 諸畜生趣中， 受無量種身， 隨宿行業故， 長受無量苦。 閻羅王界中， 飢渴苦常逼， 登上大火山， 長受無量苦。 或有七寶剎， 平正住莊嚴， 清凈業力起， 微妙善安隱。 彼佛剎土中， 唯見人天趣， 功德果成就， 常受諸快樂。 一一毛孔中， 不思議億剎， 無量形莊嚴， 種種業所起。 隨其自業起， 眾生界難議， 取種種相已， 或受樂受苦， 或剎光無量， 一切寶為地， 金剛華遍覆， 離垢凈莊嚴。 或剎光明體， 光明輪安住， 金色栴檀香， 光明雲常照。 或剎日輪體， 布眾香寶衣， 或一蓮華中， 菩薩悉充滿， 或有無量色， 離垢寶佛剎， 紺寶光明網， 光明網電照。 或有佛剎土， 金剛華為體， 或布眾寶華，
【現代漢語翻譯】 現代漢語譯本 在無量佛的國土中升起， 因諸佛所持守的緣故，國土清凈沒有污垢。 或者有的佛土升起，泥土不清凈， 遠離光明，常常黑暗，是罪惡眾生所居住的地方。 或者有的泥土佛土，充滿煩惱和巨大的恐怖， 快樂少而憂愁痛苦多，是福報淺薄的眾生所處之地。 或者有鐵的世界，或者有赤銅的國土， 充滿石頭山，污穢醜惡，是眾生業力所導致的。 或者有的泥土佛土，眾生常常苦惱， 長久處於黑暗，遠離光明，只有光明海能夠照耀。 在各種畜生道中，承受無量種身體， 隨著過去所造的業力，長久承受無量的痛苦。 在閻羅王的世界中，飢餓和乾渴的痛苦常常逼迫， 登上巨大的火山，長久承受無量的痛苦。 或者有七寶構成的佛土，平坦端正，莊嚴美好， 是清凈的業力所產生的，微妙而安穩。 在那些佛土中，只能見到人和天道的眾生， 功德果報圓滿成就，常常享受各種快樂。 在每一個毛孔中，都有不可思議的億萬佛土， 有無量種形狀的莊嚴，是種種業力所產生的。 隨著各自的業力而產生，眾生界難以思議， 接受種種不同的形態，或者感受快樂，或者感受痛苦。 或者有的佛土光明無量，一切以寶物為地， 金剛花遍佈覆蓋，沒有污垢，清凈莊嚴。 或者有的佛土以光明為本體，光明輪安住其中， 散發金色栴檀香，光明雲常常照耀。 或者有的佛土以日輪為本體，鋪滿各種香寶衣， 或者在一朵蓮花中，菩薩都充滿其中， 或者有無量種顏色，沒有污垢的寶佛土， 紺青寶的光明網，光明網像閃電一樣照耀。 或者有的佛土，以金剛花為本體， 或者鋪滿各種寶花，
【English Translation】 English version In immeasurable Buddha lands arise, Because of what the Buddhas uphold, the lands are pure and free from defilement. Or some Buddha lands arise, with impure soil, Far from light, always dark, where sinful beings dwell. Or some soil lands, filled with afflictions and great terror, With little joy and much sorrow and suffering, where beings of meager merit reside. Or there are iron worlds, or copper lands, Full of stone mountains, filthy and vile, arising from the karma of beings. Or some soil lands, where beings are constantly distressed, Long in darkness, far from light, only the ocean of light can illuminate. In various animal realms, they receive countless forms, Following their past karma, they endure immeasurable suffering. In the realm of Yama (King of the Underworld), the suffering of hunger and thirst constantly presses, Climbing great volcanoes, they endure immeasurable suffering. Or there are Buddha lands made of seven treasures, flat, upright, and adorned, Arising from pure karmic power, subtle, good, and peaceful. In those Buddha lands, only beings of the human and heavenly realms are seen, Their merits and fruits are fully accomplished, and they constantly enjoy all kinds of happiness. In each pore, there are inconceivable billions of lands, With immeasurable forms of adornment, arising from various karmas. Arising according to their own karma, the realms of beings are difficult to fathom, Taking on various forms, they either experience joy or suffering. Or some lands have immeasurable light, with all treasures as the ground, Covered with Vajra (diamond) flowers, free from defilement, pure and adorned. Or some lands have light as their essence, with wheels of light dwelling within, Emitting golden sandalwood fragrance, with clouds of light constantly shining. Or some lands have the sun as their essence, covered with various fragrant treasure garments, Or in one lotus flower, Bodhisattvas are all filled, Or there are immeasurable colors, pure and undefiled treasure Buddha lands, With nets of lapis lazuli light, the light nets shining like lightning. Or some Buddha lands, with Vajra flowers as their essence, Or covered with various treasure flowers,
觀察甚清凈。 普賢菩薩愿， 所得清凈國， 三世莊嚴剎， 悉現於此中。 諸佛子汝觀， 佛世界自在， 未來一切剎， 悉見皆如夢。 十方一切剎， 過去佛國海， 於一世界見， 一切剎如化。 三世一切佛， 並一切佛土， 於一世界見， 三世佛及剎。 觀微塵上剎， 一切佛自在， 無量妙莊嚴， 皆悉如電光。 或無量佛土， 其形猶如海， 有如須彌山， 世界難思議。 有國如珠貫， 依紺寶網住， 或依樹莊嚴， 一切佛充滿， 或依摩尼輪， 或依止蓮華， 八隅雜莊嚴， 離垢種種色。 或如師子座， 或有國如金， 或如眾寶形， 或如梵世處， 或天主月形， 又復形如日。 或如摩尼寶， 栴檀香莊嚴， 或如旋香鬘， 佛世界安住， 或如光明輪， 種種色莊嚴。 或壽命一劫， 或復壽百劫， 或復有壽命， 佛剎微塵等。 或於一劫中， 見無量剎起， 無量不可數， 不思議剎壞。 或國土無佛， 或國土有佛， 或國土一佛， 或有無量佛， 若國土無佛， 他方異世界， 有諸化佛來， 示現自在教。 從兜率舍壽， 降神處胎
【現代漢語翻譯】 現代漢語譯本 觀察是如此的清凈。 普賢菩薩（Samantabhadra Bodhisattva）的願力，所成就的清凈佛國，過去、現在、未來三世莊嚴的剎土（buddha-ksetra），都顯現在這裡。 諸位佛子，你們看，佛的世界是如此的自在，未來的一切剎土，你們所見都如夢幻一般。 十方一切剎土，過去諸佛的國土海洋，在一個世界中都能見到，一切剎土都如幻化一般。 過去、現在、未來三世的一切佛，以及一切佛土，在一個世界中都能見到，三世的佛和剎土。 觀察微塵上的剎土，一切佛都自在其中，無量美妙的莊嚴，都像閃電般的光芒。 或者有無量佛土，它們的形狀猶如大海，有的像須彌山（Sumeru），世界難以思議。 有的佛國像珠子一樣串聯，依附在紺青寶網之上，有的依附在樹木的莊嚴上，一切佛都充滿其中。 有的依附在摩尼輪（mani-chakra）上，有的依附在蓮花上，八個角落都裝飾著各種各樣的色彩，清凈無垢。 有的像獅子座，有的佛國像黃金，有的像各種珍寶的形狀，有的像梵天（Brahma）的世界，有的像天主的月亮，有的又像太陽。 有的像摩尼寶，用栴檀香裝飾，有的像旋轉的香鬘，佛的世界安住在其中，有的像光明輪，裝飾著各種各樣的色彩。 有的壽命為一劫（kalpa），有的壽命為百劫，有的壽命像佛剎的微塵一樣多。 或者在一劫中，見到無量剎土興起，無量不可數、不可思議的剎土壞滅。 有的國土沒有佛，有的國土有佛，有的國土只有一佛，有的國土有無量佛。 如果國土沒有佛，在其他不同的世界，有化身佛前來，示現自在的教法。 從兜率天（Tusita Heaven）捨棄壽命，降生到人間，進入母胎。
【English Translation】 English version The observation is extremely pure. The vows of Samantabhadra Bodhisattva, the pure Buddha-lands attained, the adorned buddha-ksetras of the three times (past, present, and future), all appear here. All you Buddha-sons, look, the Buddha's world is so free and at ease, all the future ksetras you see are like dreams. All the ksetras of the ten directions, the ocean of past Buddhas' lands, can be seen in one world, all ksetras are like transformations. All the Buddhas of the three times, and all the Buddha-lands, can be seen in one world, the Buddhas and ksetras of the three times. Observe the ksetras on the dust motes, all the Buddhas are at ease within them, the immeasurable wonderful adornments are all like flashes of lightning. Or there are immeasurable Buddha-lands, their shapes are like the sea, some are like Mount Sumeru, the worlds are inconceivable. Some Buddha-lands are like strings of pearls, dwelling on the dark blue jeweled net, some are adorned by trees, all filled with Buddhas. Some are based on mani-chakras, some are based on lotuses, the eight corners are adorned with various colors, pure and without defilement. Some are like lion thrones, some Buddha-lands are like gold, some are like the shapes of various treasures, some are like the realms of Brahma, some are like the moon of the heavenly lord, and some are like the sun. Some are like mani jewels, adorned with sandalwood fragrance, some are like swirling fragrant garlands, the Buddha's worlds dwell within them, some are like wheels of light, adorned with various colors. Some have a lifespan of one kalpa, some have a lifespan of a hundred kalpas, some have lifespans as numerous as the dust motes of Buddha-ksetras. Or in one kalpa, one sees immeasurable ksetras arise, immeasurable, countless, and inconceivable ksetras perish. Some lands have no Buddhas, some lands have Buddhas, some lands have one Buddha, some have immeasurable Buddhas. If a land has no Buddha, in other different worlds, there are transformation Buddhas who come to demonstrate the teachings of freedom and ease. Relinquishing their lives in Tusita Heaven, they descend to the human world, entering the womb.
生， 降魔成正覺， 轉無上法輪， 隨眾生所樂， 種種色示現， 一切時不壞， 轉清凈法輪。 若眾生非器， 非佛令不見， 煩惱所障礙， 不見如來意， 或剎極濁惡， 常聞弊惡音， 剛強粗獷聲， 不愛大恐怖， 彼地獄畜生， 餓鬼趣受苦， 是濁惡佛剎， 眾生憂惱海， 或剎甘露音， 常聞柔軟聲， 清凈業道音， 普聞一切剎， 或有佛剎聞， 釋提桓因聲， 梵天王妙聲， 諸世界主聲， 光明旋音聲， 佛化身無盡， 諸菩薩音聲， 常聞佛剎海， 或不思議剎， 聞轉法輪聲， 不可盡愿聲， 所修行音聲， 聞三世諸佛， 具足尊名號， 隨緣起佛剎， 音聲不可盡，
「諸佛子！乃往久遠過世界海微塵數劫，復過是數，爾時，有世界海，名凈光普眼，中有世界性，名勝妙音，依止摩尼華網海住，清凈無穢，有須彌山塵數世界以為眷屬；無量寶莊嚴地有三百重，眾寶圍山高廣嚴凈，周匝圍繞，其世界性，形如須彌山天宮莊嚴，以念為食。彼世界性中，有香水海，名清凈光。彼香海中，有須彌山，名大焰華莊嚴幢，以十種寶欄楯圍繞。彼須彌山有林觀，名寶華枝，以無量華樓閣、無量寶幢樓閣、
【現代漢語翻譯】 現代漢語譯本 誕生， 降伏魔障成就正覺（Buddha's enlightenment），轉動無上法輪（Dharma wheel）， 隨順眾生所喜好，示現種種不同的形象， 一切時都不壞滅，轉動清凈的法輪。 如果眾生不是法器，不是佛陀讓他們看不見， 而是被煩惱所障礙，看不見如來（Tathagata）的真意， 或者所處的佛剎（Buddha-land）極其污濁惡劣，常常聽到污穢惡劣的聲音， 剛強粗獷的聲音，不喜歡大恐怖， 那些地獄、畜生、餓鬼道的眾生正在受苦， 這是污濁惡劣的佛剎，眾生處於憂愁煩惱的苦海中。 或者有的佛剎，聽到甘露般的聲音，常常聽到柔和的聲音， 清凈的業道之音，普遍傳遍一切佛剎。 或者有的佛剎聽到，釋提桓因（Śakra devānām indra，帝釋天）的聲音， 梵天王（Brahmā）美妙的聲音，諸世界主的聲音， 光明旋轉的聲音，佛陀化身無盡， 諸菩薩（Bodhisattva）的聲音，常常在佛剎海中聽到。 或者在不可思議的佛剎，聽到轉法輪的聲音， 不可窮盡的願力之聲，所修行的音聲， 聽到三世諸佛，具足尊貴的名號， 隨順因緣而興起的佛剎，音聲是不可窮盡的。
『諸佛子！在久遠過去，經過如世界海微塵數劫，又超過這個數目，那時，有一個世界海，名為凈光普眼，其中有一個世界性，名為勝妙音，依止摩尼華網海而住，清凈無染，有如須彌山微塵數的世界作為眷屬；無量寶莊嚴的土地有三百重，眾寶圍繞的山高廣嚴凈，周匝圍繞，那個世界性，形狀如同須彌山天宮般莊嚴，以念為食。那個世界性中，有香水海，名為清凈光。那個香海中，有須彌山，名為大焰華莊嚴幢，以十種寶欄楯圍繞。那個須彌山有林觀，名為寶華枝，有無量華樓閣、無量寶幢樓閣、
【English Translation】 English version Birth, Having subdued the demons and attained perfect enlightenment (Buddha's enlightenment), turning the unsurpassed Dharma wheel, According to what beings delight in, manifesting various forms, At all times, not decaying, turning the pure Dharma wheel. If beings are not vessels of the Dharma, it is not that the Buddha makes them unable to see, But they are obstructed by afflictions, unable to see the Tathagata's (Tathagata) true intention, Or the Buddha-land (Buddha-land) they are in is extremely turbid and evil, constantly hearing foul and evil sounds, Harsh and coarse sounds, not liking great terror, Those beings in hell, as animals, and as hungry ghosts are suffering, This is a turbid and evil Buddha-land, beings are in a sea of sorrow and affliction. Or in some Buddha-lands, hearing sounds like nectar, constantly hearing gentle sounds, The sounds of pure karmic paths, universally heard in all Buddha-lands. Or in some Buddha-lands, hearing the voice of Śakra devānām indra (Śakra devānām indra, the lord of gods), The wonderful voice of Brahmā (Brahmā), the voices of the lords of all worlds, The sounds of light revolving, the Buddha's manifestations are endless, The voices of all Bodhisattvas (Bodhisattva), constantly heard in the sea of Buddha-lands. Or in inconceivable Buddha-lands, hearing the sound of the turning of the Dharma wheel, The sounds of inexhaustible vows, the sounds of practices, Hearing the names of all Buddhas of the three times, complete with honorable titles, Buddha-lands arising according to conditions, the sounds are inexhaustible.
'Oh, sons of the Buddhas! In the distant past, after passing through as many kalpas as the dust of the ocean of worlds, and even more than that, at that time, there was an ocean of worlds called Pure Light Universal Eye, and within it, there was a world-nature called Superior Wonderful Sound, dwelling in the Mani Flower Net Ocean, pure and undefiled, with as many worlds as the dust of Mount Sumeru as its retinue; the land adorned with immeasurable treasures had three hundred layers, mountains surrounded by various treasures, high, vast, solemn, and pure, encircling all around, that world-nature, shaped like a Sumeru mountain heavenly palace, nourished by thought. In that world-nature, there was a fragrant water ocean called Pure Light. In that fragrant ocean, there was a Sumeru mountain called Great Flame Flower Adornment Banner, surrounded by ten kinds of precious railings. That Sumeru mountain had a forest view called Precious Flower Branch, with immeasurable flower pavilions, immeasurable precious banner pavilions,
無量紺寶網、種種色華而莊嚴之，無量香云彌覆其上，十億百千城周匝圍繞。于彼林東，有一大城，名曰焰光，純香所成，面千由旬，七寶為郭，周匝圍繞；其城寮觀，雜寶莊嚴，覆以雜華及諸寶網，微風吹動，出妙音聲；其城有門一萬二千，建雜寶幢而莊嚴之，十億園林周匝圍繞，城中眾生皆悉成就，業報神足行同諸天，一切所欲應念即至。于彼林南，有一天城，名樹華莊嚴；次有龍城，名曰究竟；次有夜叉城，名金剛勝妙莊嚴幢；次有乾闥婆城，名離垢善；次有阿修羅城，名寶輪地；次有迦樓羅城，名眾寶莊嚴善光；次有緊那羅城，名娛樂莊嚴；次有摩睺羅伽城，名寶金剛幢。時，彼林中，有一道場，名寶華莊嚴；其道場前，有大蓮華，名華焰具足，縱廣百億由旬，十億蓮華眷屬圍繞。時，彼世界過百歲已，有佛出世，如是次第，有十須彌山塵數如來出興於世；其最初佛，名一切功德本勝須彌山云。時，佛處彼大蓮華上，眉間白毫放大光明，名一切功德覺；有十佛世界塵數光明以為眷屬。彼光滅除一切眾生煩惱蓋障，令得凈心，起功德海，永離三惡八難諸趣，發菩提心。
「諸佛子！時，彼焰光城中，有王名愛見善慧，其王統領萬億諸城，有三萬七千夫人、采女，二萬五千子；其第一子名功德勝，次名普莊
【現代漢語翻譯】 現代漢語譯本：無量的紺青色寶網和各種顏色的花朵莊嚴著它，無量的香云覆蓋在上面，十億百千座城市環繞四周。在那片樹林的東邊，有一座大城，名叫焰光（指光焰熾盛的城市），完全由香料構成，方圓千里，七寶為城墻，環繞四周；城中的樓閣亭臺，用各種珍寶裝飾，覆蓋著各種花朵和寶網，微風吹動，發出美妙的聲音；城有門一萬二千，豎立著各種寶幢來裝飾，十億座園林環繞四周，城中的眾生都成就了業報帶來的神通，行動如同諸天，一切想要的念頭一動就到。在那片樹林的南邊，有一座天城，名叫樹華莊嚴（指以樹木花朵裝飾的城市）；接著是龍城，名叫究竟（指最終的歸宿）；接著是夜叉城，名叫金剛勝妙莊嚴幢（指以金剛為裝飾的殊勝莊嚴的旗幟）；接著是乾闥婆城，名叫離垢善（指遠離污垢的善良）；接著是阿修羅城，名叫寶輪地（指擁有寶輪的土地）；接著是迦樓羅城，名叫眾寶莊嚴善光（指以眾多珍寶裝飾的善良光芒）；接著是緊那羅城，名叫娛樂莊嚴（指以娛樂為裝飾的城市）；接著是摩睺羅伽城，名叫寶金剛幢（指以珍寶和金剛裝飾的旗幟）。當時，在那片樹林中，有一個道場，名叫寶華莊嚴（指以珍寶和花朵裝飾的道場）；道場前面，有一朵大蓮花，名叫華焰具足（指花朵光焰圓滿），縱橫百億由旬，十億朵蓮花眷屬圍繞。當時，那個世界經過一百年後，有佛出世，像這樣依次，有十個須彌山塵土數量的如來出現於世；最初的佛，名叫一切功德本勝須彌山云（指一切功德的根本，勝過須彌山的云）。當時，佛在那朵大蓮花上，眉間白毫放出大光明，名叫一切功德覺（指覺悟一切功德），有十個佛世界塵土數量的光明作為眷屬。那光明消除了所有眾生的煩惱障礙，使他們得到清凈的心，生起功德的海洋，永遠脫離三惡道和八難的各種境地，發起菩提心。 『諸佛子！』當時，在那焰光城中，有一位國王名叫愛見善慧（指喜愛見解和智慧的國王），這位國王統治著萬億座城市，有三萬七千位夫人和宮女，二萬五千個兒子；他的第一個兒子名叫功德勝（指功德殊勝），第二個兒子名叫普莊（指普遍莊嚴）。
【English Translation】 English version: Immeasurable sapphire-blue jeweled nets and various colored flowers adorned it, immeasurable fragrant clouds covered it, and ten billion hundred thousand cities surrounded it. To the east of that forest, there was a great city named Flame Light (referring to a city with blazing flames), made entirely of incense, a thousand yojanas in extent, with seven treasures as its walls, surrounding it on all sides; the city's pavilions and towers were adorned with various jewels, covered with various flowers and jeweled nets, and the gentle breeze stirred, producing wonderful sounds; the city had twelve thousand gates, adorned with various jeweled banners, and ten billion gardens surrounded it, the beings in the city all attained the supernatural powers resulting from their karma, moving like the gods, and all their desires were fulfilled instantly. To the south of that forest, there was a heavenly city named Tree Flower Adornment (referring to a city adorned with trees and flowers); next was a dragon city named Ultimate (referring to the final destination); next was a yaksha city named Vajra Supreme Wonderful Adornment Banner (referring to a banner of supreme adornment with vajra); next was a gandharva city named Pure Goodness (referring to goodness free from defilement); next was an asura city named Jeweled Wheel Land (referring to land with jeweled wheels); next was a garuda city named Multitude of Jewels Adornment Good Light (referring to good light adorned with many jewels); next was a kinnara city named Entertainment Adornment (referring to a city adorned with entertainment); next was a mahoraga city named Jeweled Vajra Banner (referring to a banner adorned with jewels and vajra). At that time, in that forest, there was a bodhimanda named Jeweled Flower Adornment (referring to a bodhimanda adorned with jewels and flowers); in front of the bodhimanda, there was a great lotus flower named Flower Flame Complete (referring to a lotus flower with complete flower flames), a hundred billion yojanas in length and breadth, surrounded by ten billion lotus flower attendants. At that time, after a hundred years had passed in that world, a Buddha appeared in the world, and in this order, there were as many Tathagatas appearing in the world as the dust of ten Mount Sumerus; the first Buddha was named All Merits Root Supreme Mount Sumeru Cloud (referring to the root of all merits, surpassing the clouds of Mount Sumeru). At that time, the Buddha was on that great lotus flower, and from the white hair between his eyebrows, he emitted a great light, named All Merits Awakening (referring to the awakening of all merits), with as many lights as the dust of ten Buddha worlds as attendants. That light eliminated all the afflictions and obstacles of all beings, enabling them to obtain pure minds, generate an ocean of merits, forever escape the three evil realms and the eight difficulties, and arouse the bodhi mind. 'Oh, Buddhas' children!' At that time, in that Flame Light city, there was a king named Love-Seeing Good Wisdom (referring to a king who loves views and wisdom), this king ruled over ten trillion cities, had thirty-seven thousand consorts and palace women, and twenty-five thousand sons; his first son was named Merit Supreme (referring to supreme merit), and the second son was named Universal Adornment (referring to universal adornment).
嚴童子。時，彼童子見佛無量自在功德善根因緣故，即得十種三昧，名曰諸佛具足功德三昧、普門方便三昧、凈方便云三昧、教化眾生三昧、一切音聲充滿三昧、無量功德誠向三昧、如實覺諸法三昧、廣地方便海三昧、勝解脫三昧、一切智光三昧。」
爾時，普莊嚴童子以偈頌曰：
「猶如千日出， 虛空靡不照， 離垢坐道場， 光明亦如是。 無量萬億劫， 難遇之導師， 出興於世間， 一切見最勝。 觀察佛光明， 如雲難思議， 一切處悉見， 如對現目前。 毛孔放光明， 如雲不可盡， 隨諸眾生音， 贊佛無量德。 眾生遇佛光， 離苦永寂滅， 悉安隱快樂， 歡喜遍充滿。 觀察諸菩薩， 充滿十方界， 放摩尼寶云， 讚歎諸最勝。 常于道場聞， 深妙音聲海， 滅諸眾生苦， 睹佛自在力。 一切興恭敬， 歡喜心無量， 往詣法王所， 瞻仰禮供養。」
時，彼童子說偈音聲，于彼世界無不普聞。
爾時，愛見善慧王聞說是偈，歡喜無量，以偈頌曰：
「宜時普宣告， 諸王大臣等， 令知吉祥相， 咸速詣最勝。 莊飾一切城， 宜令悉清凈， 建諸妙幢幡， 種種寶莊嚴。
【現代漢語翻譯】 現代漢語譯本：嚴童子，當時，那位童子因為見到佛陀無量自在的功德和善根因緣，立即獲得了十種三昧（samadhi，禪定），它們分別是：諸佛具足功德三昧（所有佛都具備的功德禪定）、普門方便三昧（普遍引導眾生的方便法門禪定）、凈方便云三昧（如清凈云般覆蓋一切的方便法門禪定）、教化眾生三昧（教導和轉化眾生的禪定）、一切音聲充滿三昧（所有聲音都充滿禪定）、無量功德誠向三昧（以真誠心向往無量功德的禪定）、如實覺諸法三昧（如實覺悟一切法的禪定）、廣地方便海三昧（如廣闊大海般無邊的方便法門禪定）、勝解脫三昧（殊勝的解脫禪定）、一切智光三昧（一切智慧之光禪定）。 當時，普莊嚴童子用偈頌說道： 『猶如千日出，虛空無不照，離垢坐道場，光明亦如是。 無量萬億劫，難遇之導師，出興於世間，一切見最勝。 觀察佛光明，如雲難思議，一切處悉見，如對現目前。 毛孔放光明，如雲不可盡，隨諸眾生音，贊佛無量德。 眾生遇佛光，離苦永寂滅，悉安隱快樂，歡喜遍充滿。 觀察諸菩薩，充滿十方界，放摩尼寶云，讚歎諸最勝。 常于道場聞，深妙音聲海，滅諸眾生苦，睹佛自在力。 一切興恭敬，歡喜心無量，往詣法王所，瞻仰禮供養。』 當時，那位童子說偈的聲音，在那個世界無處不聞。 當時，愛見善慧王聽到這偈頌，歡喜無量，用偈頌說道： 『應當立即普告，各位國王和大臣等，讓他們知道吉祥的徵兆，都迅速前往最殊勝之處。 裝飾所有的城市，應當使其都清凈，建立各種美妙的幢幡，用各種珍寶來莊嚴。』
【English Translation】 English version: At that time, the youth, seeing the immeasurable, self-existent merits and virtuous roots of the Buddha, immediately attained ten samadhis (meditative states), named: Samadhi of the Complete Merits of All Buddhas, Samadhi of Universal Expedient Means, Samadhi of Pure Expedient Clouds, Samadhi of Teaching and Transforming Sentient Beings, Samadhi of All Sounds Filling All Places, Samadhi of Sincere Aspiration for Immeasurable Merits, Samadhi of Realizing All Dharmas, Samadhi of the Vast Ocean of Expedient Means, Samadhi of Supreme Liberation, and Samadhi of the Light of Omniscience. Then, the youth, Pu Zhuangyan, spoke in verse: 'Like a thousand suns rising, illuminating all of space, the light of the one who sits in the pure Bodhimanda (place of enlightenment) is also like this. A guide difficult to encounter in countless eons, appears in the world, the most supreme of all to see. Observing the Buddha's light, like clouds, inconceivable, seen everywhere, as if right before one's eyes. From every pore, light emanates, like inexhaustible clouds, following the sounds of all beings, praising the Buddha's immeasurable virtues. Sentient beings, encountering the Buddha's light, are freed from suffering and attain eternal peace, all are secure and happy, filled with joy. Observing the Bodhisattvas, filling the ten directions, emitting clouds of mani jewels, praising the most supreme ones. Always in the Bodhimanda, hearing the profound and wondrous ocean of sound, extinguishing the suffering of all beings, witnessing the Buddha's self-existent power. All rise with reverence, with immeasurable joy, going to the place of the Dharma King, gazing upon him, paying homage and making offerings.' At that time, the sound of the youth's verses was heard everywhere in that world. Then, King Ai Jian Shan Hui, hearing these verses, was filled with immeasurable joy, and spoke in verse: 'It is fitting to proclaim immediately to all kings and ministers, letting them know of the auspicious signs, and all quickly go to the most supreme one. Adorn all the cities, making them all pure, erect various wonderful banners and streamers, adorned with all kinds of treasures.'
設眾妙寶帳， 彌覆羅其上， 興妓樂音云， 令充遍虛空。 掃除諸街巷， 降以雜寶雨， 莊嚴眾寶乘， 當詣見最勝。 各于其帳內， 雨種種雲雨， 一切莊嚴云， 流行虛空中。 香蓮華光云， 華蓋難思議， 瓔珞半月云， 雨眾妙寶衣， 須彌山香水， 摩尼寶莊嚴， 清凈眾雜寶， 顯現虛空中。 摩尼寶華鬘， 離垢眾寶鬘， 摩尼寶燈云， 凝照停虛空。 矚想皆唸佛， 生無量歡喜， 妻子眷屬俱， 當詣見最勝。」
爾時，愛見善慧王與七十七億那由他眷屬俱，往詣一切功德本勝須彌山云佛所；到已，頭面禮足，於一面坐，有無量天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等往詣佛所，頭面禮足，於一面住。爾時，如來教化一切諸眾生故，于彼大眾海中說經，名現三世一切諸佛集會，世界塵數修多羅以為眷屬，隨諸眾生所應解故。
爾時，普莊嚴童子聞是經已，宿世功德因緣故，得一切法具足三昧、一切法來入安住菩提心三昧、法界師子光方便三昧、法眼清凈三昧。爾時，童子以偈頌曰：
「我聞最勝法， 清凈慧眼開， 能見一切佛， 過去功德海。 我見一切生， 如本色具足
【現代漢語翻譯】 現代漢語譯本 設定各種精美的寶帳，用珍寶覆蓋其上， 升起美妙的音樂之云，使其充滿整個虛空。 清掃所有的街道巷陌，降下各種珍寶之雨， 裝飾各種珍貴的車乘，應當前往拜見最殊勝的佛陀。 各自在自己的寶帳內，降下種種雲雨， 一切莊嚴的雲彩，在虛空中飄蕩。 散發香氣的蓮花光云，以及難以思議的華蓋， 瓔珞和半月形的雲彩，降下各種精美的寶衣， 須彌山般的香水，用摩尼寶珠裝飾， 清凈的各種珍寶，顯現在虛空中。 摩尼寶珠製成的花鬘，以及無垢的各種寶鬘， 摩尼寶珠燈云，凝結照耀在虛空中。 瞻仰思念佛陀，生起無量的歡喜， 和妻子眷屬一起，應當前往拜見最殊勝的佛陀。
那時，愛見善慧王（一個國王的名字）與七十七億那由他（數量單位）眷屬一起，前往一切功德本勝須彌山云佛（佛的名字）所在之處；到達后，頭面禮拜佛足，在一旁坐下，有無量的天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）等前往佛所，頭面禮拜佛足，在一旁站立。那時，如來爲了教化一切眾生，在那大眾海中宣說經典，名為《現三世一切諸佛》（經名），以世界塵埃數量的修多羅（佛經）作為眷屬，隨順各種眾生所應理解的道理。
那時，普莊嚴童子（一個童子的名字）聽聞這部經典后，由於宿世的功德因緣，獲得了：一切法具足三昧（禪定）、一切法來入安住菩提心三昧（禪定）、法界師子光方便三昧（禪定）、法眼清凈三昧（禪定）。那時，童子以偈頌說道：
『我聽聞了最殊勝的佛法，清凈的智慧之眼得以開啟， 能夠見到一切佛陀，以及過去無量的功德之海。 我見到一切眾生，都如其本來的面目一樣具足。』
【English Translation】 English version Setting up various exquisite jeweled tents, covering them with treasures, Raising clouds of beautiful music, filling the entire void. Sweeping clean all the streets and alleys, raining down various precious jewels, Adorning various precious vehicles, one should go to see the most supreme Buddha. Each within their own tent, raining down various clouds and rain, All the adorned clouds, drifting in the void. Fragrant lotus light clouds, and canopies beyond comprehension, Necklaces and crescent-shaped clouds, raining down various exquisite precious garments, Fragrant water like Mount Sumeru, adorned with Mani jewels, Pure and various treasures, appearing in the void. Garlands made of Mani jewels, and immaculate various jeweled garlands, Mani jewel lamp clouds, congealing and illuminating in the void. Gazing and contemplating the Buddha, giving rise to immeasurable joy, Together with wives and family, one should go to see the most supreme Buddha.
At that time, King Love-Seeing Good Wisdom (a king's name), together with seventy-seven billion nayutas (a unit of number) of his retinue, went to where the Buddha All Merits Fundamental Victory Sumeru Cloud (a Buddha's name) was; having arrived, they bowed their heads to the Buddha's feet, and sat on one side. There were immeasurable devas, nagas, yakshas (guardian deities), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), etc., who went to the Buddha's place, bowed their heads to the Buddha's feet, and stood on one side. At that time, the Tathagata, in order to teach all sentient beings, spoke a sutra in that great assembly, named 'Manifestation of All Buddhas of the Three Times' (sutra name), with as many sutras as there are dust particles in the world as its retinue, according to what various sentient beings should understand.
At that time, the boy Universal Adornment (a boy's name), having heard this sutra, due to the meritorious causes of past lives, obtained: the Samadhi of Complete Fulfillment of All Dharmas (meditative state), the Samadhi of All Dharmas Entering and Abiding in the Bodhi Mind (meditative state), the Samadhi of the Lion's Light of the Dharma Realm's Expedient Means (meditative state), and the Samadhi of the Pure Dharma Eye (meditative state). At that time, the boy spoke in verse, saying:
'I have heard the most supreme Dharma, and the pure eye of wisdom has opened, Able to see all Buddhas, and the immeasurable ocean of merits of the past. I see all sentient beings, as they are in their original form, complete.'
， 隨本名身業， 供養一切佛。 過去諸佛所， 無量劫海行， 我見諸佛海， 清凈佛剎海。 于生死海中， 舍自身無量， 修菩薩勝行， 嚴凈佛剎海。 舍無量耳鼻， 頭目及手足， 王身大臣身， 具足修凈國。 一一佛剎中， 難思議億劫， 修行菩薩道， 令佛剎海凈。 普賢菩薩愿， 修習諸行海， 一切剎海中， 令佛土清凈。 如日光明凈， 悉見色具足， 佛智光照已， 見我本修行。 見無量諸佛， 離垢清凈剎， 成等正覺聲， 悉充滿法界。 如彼修清凈， 具足佛剎海， 一切佛神力， 應修菩薩行。」
說是偈時，如須彌山塵數眾生悉發無上道心。
時，彼如來為此童子而說頌曰：
「善哉普莊嚴， 德藏大名稱， 能為眾生故， 勇猛求菩提。 能發智慧光， 滿一切法界， 無上道德云， 當得智慧海。 一國中修行， 一剎微塵劫， 當逮是智慧， 如我之所得。 懈怠者不能， 解深方便海， 精進力成就， 能凈佛世界。 一切微塵數， 劫海修眾行， 彼得凈如是， 如我佛剎海。 一一眾生故， 無量劫苦行， 不厭生死難
【現代漢語翻譯】 現代漢語譯本 隨著我過去生所造的業，我供養一切佛陀。 在過去諸佛所在之處，我于無量劫海中修行， 我見到了諸佛如海，以及清凈的佛剎如海。 在生死輪迴的大海中，我捨棄自身無數次， 修習菩薩殊勝的行持，莊嚴清凈佛剎如海。 我捨棄了無數的耳鼻、頭目以及手足， 也曾為國王、大臣之身，具足修行以清凈國土。 在每一個佛剎中，于難以思議的億劫中， 修行菩薩之道，令佛剎如海般清凈。 普賢菩薩（Samantabhadra）的願力，修習各種行持如海， 在一切剎土如海中，令佛土清凈。 如同太陽的光明清凈，能完全看見一切色相， 佛陀的智慧之光照耀后，我看見自己本來的修行。 我看見無量諸佛，以及遠離垢染的清凈剎土， 他們成就正等正覺的聲音，充滿整個法界。 如同他們修持清凈，具足佛剎如海， 一切佛陀的神力，應當修習菩薩的行持。 當說此偈時，如須彌山（Sumeru）微塵數般的眾生都發起了無上道心。 當時，那位如來為這位童子說了偈頌： 『善哉普莊嚴（Sarvālaṃkāra），德藏大名稱， 爲了眾生的緣故，你勇猛地尋求菩提（bodhi）。』 『能發出智慧之光，充滿一切法界，』 『無上的道德之云，你將獲得智慧之海。』 『在一國土中修行，經歷一剎土微塵劫，』 『你將獲得這樣的智慧，如同我所獲得的。』 『懈怠的人不能，理解甚深的方便之海，』 『精進的力量成就，能清凈佛的世界。』 『一切微塵數般的，劫海中修習各種行持，』 『他們所得到的清凈，如同我的佛剎如海。』 『爲了每一個眾生，于無量劫中苦行，』 『不厭倦生死的艱難，』
【English Translation】 English version Following the karma of my past lives, I make offerings to all Buddhas. In the places where past Buddhas were, I practiced in immeasurable kalpa (aeon) seas, I saw the Buddhas like seas, and the pure Buddha-lands like seas. In the sea of birth and death, I have given up my own body countless times, Practicing the superior conduct of a Bodhisattva (enlightenment being), adorning and purifying the Buddha-lands like seas. I have given up countless ears, noses, heads, eyes, hands, and feet, I have also been a king and a minister, fully practicing to purify the land. In each Buddha-land, for inconceivable billions of kalpas, I practiced the Bodhisattva path, making the Buddha-lands as pure as the sea. The vows of Samantabhadra (Universal Worthy), practicing various conducts like the sea, In all the lands like seas, making the Buddha-lands pure. Like the pure light of the sun, able to see all forms completely, After the light of the Buddha's wisdom shines, I see my original practice. I see countless Buddhas, and the pure lands free from defilement, The sound of their attainment of perfect enlightenment fills the entire Dharma realm. Just as they practice purity, possessing Buddha-lands like seas, With the divine power of all Buddhas, one should practice the conduct of a Bodhisattva. When this verse was spoken, beings as numerous as the dust of Mount Sumeru (mythical sacred mountain) all aroused the supreme aspiration for enlightenment. At that time, the Tathagata (Buddha) spoke a verse for this youth: 'Well done, Sarvālaṃkāra (Universal Adornment), great name of the treasury of virtue,' 'For the sake of sentient beings, you courageously seek Bodhi (enlightenment).' 'Able to emit the light of wisdom, filling the entire Dharma realm,' 'The clouds of supreme morality, you will attain the sea of wisdom.' 'Practicing in one land, for a kalpa of dust particles of a land,' 'You will attain such wisdom, as I have attained.' 'The lazy cannot understand, the profound sea of skillful means,' 'The power of diligence accomplished, can purify the Buddha's world.' 'In all the kalpas like dust particles, practicing various conducts,' 'The purity they attain is like my Buddha-lands like seas.' 'For the sake of each sentient being, practicing austerities for immeasurable kalpas,' 'Not weary of the difficulties of birth and death,'
， 能為大導師。 無量無邊愿， 一切諸佛海， 能度無上道， 方便海具足。 恭敬供養我， 普莊嚴大力， 勝須彌山佛， 成汝無上道。 普賢常勇猛， 具足大名稱， 一切法界滿， 凈諸佛剎海。」
爾時，一切功德本勝須彌山云如來壽五十億歲。彼佛滅度后，有佛出世，號一切度離癡清凈眼王如來。普莊嚴童子見是如來已，即得唸佛三昧、普門海藏三昧、無量智持轉法三昧、甚深法樂三昧。時，佛說經名一切法界自性離垢莊嚴，有世界微塵等修多羅以為眷屬。普莊嚴童子聞是經已，即得三昧，名一切法普門歡喜藏三昧、入一切法方便海三昧。◎◎
大方廣佛華嚴經如來名號品第三
佛在摩竭提國寂滅道場，初始得佛，普光法堂，坐蓮華藏師子座上，善覺智無二念，了達法性、住佛所住、等諸如來至無礙趣具不退法無壞境界，住不思議等達三世，與十佛國土微塵數等大菩薩俱，盡一生補處，悉從他方世界來集，了眾生性，深入法界，常善思量世間涅槃，明瞭業報眾生心行，悉能解知諸法義味，觀察世間、離世間法，究竟分別為無為性，去、來、現在靡不貫達。時，諸菩薩咸作是念：「唯愿世尊哀愍我等，隨所志樂，示現佛剎、示佛所住、示佛國莊嚴、示諸
【現代漢語翻譯】 現代漢語譯本 『能為大導師』，意指能夠成為偉大的導師。 『無量無邊愿，一切諸佛海』，意指擁有無量無邊的願力，如同諸佛的海洋般廣闊。 『能度無上道，方便海具足』，意指能夠引導眾生到達無上的菩提之道，並且具備無量的方便法門。 『恭敬供養我，普莊嚴大力』，意指恭敬供養我，普遍以莊嚴的功德和力量。 『勝須彌山佛，成汝無上道』，意指勝過須彌山的佛陀，成就你無上的菩提之道。 『普賢常勇猛，具足大名稱』，意指普賢菩薩總是勇猛精進，具備廣大的名聲。 『一切法界滿，凈諸佛剎海』，意指他的功德充滿一切法界，清凈諸佛的剎土如海洋般廣大。
當時，一切功德本勝須彌山云如來（一切功德根本，勝過須彌山的佛）的壽命有五十億歲。這位佛陀滅度后，有一位佛陀出世，名為一切度離癡清凈眼王如來（能度脫一切愚癡，擁有清凈智慧之眼的佛）。普莊嚴童子（菩薩名）見到這位如來后，立即獲得了唸佛三昧（專注唸佛的禪定）、普門海藏三昧（如海洋般廣闊的禪定）、無量智持轉法三昧（持有無量智慧，能轉動法輪的禪定）、甚深法樂三昧（體驗甚深佛法之樂的禪定）。當時，佛陀所說的經典名為《一切法界自性離垢莊嚴》（闡述一切法界自性清凈莊嚴的經典），有如世界微塵數般多的修多羅（佛經）作為眷屬。普莊嚴童子聽聞這部經典后，立即獲得了三昧，名為一切法普門歡喜藏三昧（能令一切法門都充滿歡喜的禪定）、入一切法方便海三昧（能進入一切法門方便之海的禪定）。
《大方廣佛華嚴經》如來名號品第三
佛陀在摩竭提國（古印度國名）的寂滅道場（佛陀證悟的場所），最初成佛，在普光法堂（佛陀說法的大殿），坐在蓮華藏師子座（蓮花寶座）上，以善覺智（清凈的智慧）達到無二唸的境界，了達法性（諸法的真實本性），安住于佛陀所安住的境界，等同於諸如來，達到無礙的境界，具備不退轉的法力，處於無壞的境界，安住于不可思議的境界，通達過去、現在、未來三世，與十佛國土微塵數般多的菩薩在一起，這些菩薩都盡一生補處（即將成佛的菩薩），全部從其他世界而來，瞭解眾生的本性，深入法界，經常善於思量世間的涅槃，明瞭業報和眾生的心行，完全能夠理解諸法的意義和味道，觀察世間法和出世間法，究竟分別有為法和無為法的性質，對於過去、現在、未來無不通達。當時，諸位菩薩都這樣想：『唯愿世尊慈悲憐憫我們，隨順我們的意願，示現佛剎（佛的國土）、示現佛陀所安住的境界、示現佛國莊嚴、示現諸佛的功德。』
【English Translation】 English version 'Able to be a great guide,' meaning able to become a great teacher. 'Immeasurable and boundless vows, the sea of all Buddhas,' meaning possessing immeasurable and boundless vows, as vast as the ocean of all Buddhas. 'Able to cross over to the unsurpassed path, complete with a sea of skillful means,' meaning able to guide sentient beings to the unsurpassed path of Bodhi, and possessing immeasurable skillful means. 'Reverently make offerings to me, universally adorn with great power,' meaning to reverently make offerings to me, universally with adorned merits and power. 'Buddha surpassing Mount Sumeru, accomplish your unsurpassed path,' meaning the Buddha surpassing Mount Sumeru, accomplishing your unsurpassed path of Bodhi. 'Samantabhadra is always courageous, possessing a great name,' meaning Bodhisattva Samantabhadra is always courageous and diligent, possessing a great reputation. 'Filling all the Dharma realms, purifying the Buddha lands like the sea,' meaning his merits fill all the Dharma realms, purifying the Buddha lands as vast as the ocean.
At that time, the Tathagata Cloud of All Merits, the Fundamental Victorious Mount Sumeru (the Buddha who is the root of all merits, surpassing Mount Sumeru) had a lifespan of fifty billion years. After that Buddha passed away, another Buddha appeared in the world, named the Tathagata King of All Deliverance from Ignorance, Pure Eye (the Buddha who can deliver all from ignorance, possessing pure wisdom eyes). Upon seeing this Tathagata, the Bodhisattva Universal Adornment immediately attained the Samadhi of Mindfulness of the Buddha, the Samadhi of the Universal Gate Ocean Treasury, the Samadhi of Holding and Turning the Dharma with Immeasurable Wisdom, and the Samadhi of Profound Dharma Joy. At that time, the Sutra spoken by the Buddha was named 'The Adornment of the Self-Nature of All Dharma Realms, Free from Defilement' (a Sutra explaining the pure and adorned nature of all Dharma realms), with as many Sutras as the dust particles of the world as its retinue. Upon hearing this Sutra, the Bodhisattva Universal Adornment immediately attained the Samadhi named the Samadhi of the Universal Gate Treasury of Joy of All Dharmas, and the Samadhi of Entering the Ocean of Skillful Means of All Dharmas.
The Third Chapter, 'The Names of the Tathagatas,' of the Avatamsaka Sutra
The Buddha, in the Bodhimanda (place of enlightenment) of Magadha (an ancient Indian kingdom), having initially attained Buddhahood, in the Hall of Universal Light (the great hall where the Buddha teaches), sat upon the Lion Throne of the Lotus Treasury (a lotus throne), with the wisdom of good awareness (pure wisdom) reaching the state of non-duality, understanding the Dharma nature (the true nature of all dharmas), abiding in the state where the Buddha abides, equal to all Tathagatas, reaching the unobstructed state, possessing the power of non-retrogression, being in an indestructible state, abiding in an inconceivable state, understanding the past, present, and future three times, together with as many Bodhisattvas as the dust particles of ten Buddha lands, all of whom were in their last life before Buddhahood, all having come from other worlds, understanding the nature of sentient beings, deeply entering the Dharma realm, constantly contemplating the Nirvana of the world, understanding the karmic retribution and the minds of sentient beings, fully able to understand the meaning and taste of all dharmas, observing worldly and transcendental dharmas, ultimately distinguishing the nature of conditioned and unconditioned dharmas, and being thoroughly versed in the past, present, and future. At that time, all the Bodhisattvas thought: 'We wish that the World Honored One would have compassion on us, and according to our wishes, manifest the Buddha lands, manifest the state where the Buddha abides, manifest the adornment of the Buddha lands, and manifest the merits of all Buddhas.'
佛法、示佛土清凈、示佛所說法、示佛剎體、示佛功德勢力、示隨佛剎起、示成正覺，開示十方一切如來所可分別菩薩：十住、十行、十回向、十藏、十地、十愿、十定、十自在、十頂菩薩隨喜心、不斷如來性、救眾生、滅煩惱、知眾行、解諸法、離垢穢、拔眾難、決疑網、竭愛慾、佛無上地、佛境界、佛住壽、佛行、佛力、佛無所畏、佛定、佛神足、佛勝法、佛不動轉、佛六情根、佛光、佛智、佛無上功德一切具足，如是等事，悉為我現。」
爾時，世尊知諸菩薩心之所念，即如其像，現神通力。現神力已，東方過十佛剎微塵數國，有世界名金色，佛號不動智，有菩薩字文殊師利，與十佛土塵數菩薩來詣佛所，恭敬供養，頭面禮足，即于東方，化作蓮華藏師子之座，結跏趺坐。
南方過十佛剎微塵數國，有世界名樂色，佛號智火，有菩薩字覺首，與十佛土塵數菩薩來詣佛所，恭敬供養，頭面禮足，即于南方，化作蓮華藏師子之座，結跏趺坐。
西方過十佛剎微塵數國，有世界名華色，佛號習智，菩薩字財首，與十佛土塵數菩薩來詣佛所，恭敬供養，頭面禮足，即于西方，化作蓮華藏師子之座，結跏趺坐。
北方過十佛剎微塵數國，有世界名薝蔔華色，佛號行智，菩薩字寶首，與十佛土塵數
【現代漢語翻譯】 現代漢語譯本：'佛法、展示佛土的清凈、展示佛所說的法、展示佛剎的本體、展示佛的功德勢力、展示隨佛剎而起的現象、展示成就正覺，開示十方一切如來所能分別的菩薩：十住（菩薩修行的十個階段）、十行（菩薩實踐的十種行為）、十回向（菩薩將功德迴向給眾生的十種方式）、十藏（菩薩所擁有的十種智慧寶藏）、十地（菩薩修行的十個階段）、十愿（菩薩發起的十種誓願）、十定（菩薩所入的十種禪定）、十自在（菩薩所擁有的十種自在能力）、十頂菩薩隨喜心（十頂菩薩的隨喜之心）、不斷如來性（不間斷的如來本性）、救眾生、滅煩惱、知眾行、解諸法、離垢穢、拔眾難、決疑網、竭愛慾、佛無上地（佛的無上境界）、佛境界、佛住壽（佛的壽命）、佛行（佛的行為）、佛力（佛的力量）、佛無所畏（佛的無所畏懼）、佛定（佛的禪定）、佛神足（佛的神通）、佛勝法（佛的殊勝之法）、佛不動轉（佛的不可動搖）、佛六情根（佛的六根）、佛光（佛的光芒）、佛智（佛的智慧）、佛無上功德一切具足，像這些事情，都為我顯現。' 那時，世尊知道各位菩薩心中所想，就按照他們的想法，顯現神通力量。顯現神通力后，東方經過十個佛剎微塵數（極多的數量）的國土，有一個世界名叫金色，佛號不動智（佛的稱號），有一位菩薩名叫文殊師利（菩薩的名稱），與十個佛土微塵數（極多的數量）的菩薩來到佛的處所，恭敬供養，頭面禮足，就在東方，化作蓮華藏師子之座，結跏趺坐。 南方經過十個佛剎微塵數（極多的數量）的國土，有一個世界名叫樂色，佛號智火（佛的稱號），有一位菩薩名叫覺首（菩薩的名稱），與十個佛土微塵數（極多的數量）的菩薩來到佛的處所，恭敬供養，頭面禮足，就在南方，化作蓮華藏師子之座，結跏趺坐。 西方經過十個佛剎微塵數（極多的數量）的國土，有一個世界名叫華色，佛號習智（佛的稱號），有一位菩薩名叫財首（菩薩的名稱），與十個佛土微塵數（極多的數量）的菩薩來到佛的處所，恭敬供養，頭面禮足，就在西方，化作蓮華藏師子之座，結跏趺坐。 北方經過十個佛剎微塵數（極多的數量）的國土，有一個世界名叫薝蔔華色，佛號行智（佛的稱號），有一位菩薩名叫寶首（菩薩的名稱），與十個佛土微塵數（極多的數量）的菩薩
【English Translation】 English version: 'The Dharma, the manifestation of the purity of the Buddha-lands, the manifestation of the Dharma spoken by the Buddha, the manifestation of the essence of the Buddha-lands, the manifestation of the meritorious power of the Buddha, the manifestation of what arises with the Buddha-lands, the manifestation of attaining perfect enlightenment, revealing to all the Tathagatas of the ten directions the Bodhisattvas who can be distinguished: the ten abodes (ten stages of Bodhisattva practice), the ten practices (ten kinds of actions practiced by Bodhisattvas), the ten dedications (ten ways Bodhisattvas dedicate merit to sentient beings), the ten treasuries (ten wisdom treasures possessed by Bodhisattvas), the ten grounds (ten stages of Bodhisattva practice), the ten vows (ten vows made by Bodhisattvas), the ten samadhis (ten kinds of meditation entered by Bodhisattvas), the ten freedoms (ten kinds of freedom possessed by Bodhisattvas), the joyful mind of the ten-crowned Bodhisattvas, the unceasing Tathagata-nature, saving sentient beings, extinguishing afflictions, knowing the practices of all, understanding all dharmas, being free from defilements, removing all difficulties, resolving the nets of doubt, exhausting desires, the unsurpassed ground of the Buddha, the realm of the Buddha, the life span of the Buddha, the conduct of the Buddha, the power of the Buddha, the fearlessness of the Buddha, the samadhi of the Buddha, the supernormal powers of the Buddha, the supreme Dharma of the Buddha, the immovability of the Buddha, the six sense faculties of the Buddha, the light of the Buddha, the wisdom of the Buddha, the unsurpassed merits of the Buddha, all completely fulfilled, such things, all appear for me.' At that time, the World Honored One, knowing the thoughts in the minds of all the Bodhisattvas, manifested his supernormal powers according to their thoughts. After manifesting his supernormal powers, in the east, passing through lands as numerous as the dust particles of ten Buddha-lands, there was a world named Golden Color, where the Buddha was named Immovable Wisdom, and there was a Bodhisattva named Manjushri, who, with Bodhisattvas as numerous as the dust particles of ten Buddha-lands, came to the Buddha's place, respectfully made offerings, bowed their heads to the ground at his feet, and in the east, transformed a lion seat of lotus blossoms, and sat in the lotus position. In the south, passing through lands as numerous as the dust particles of ten Buddha-lands, there was a world named Delightful Color, where the Buddha was named Wisdom Fire, and there was a Bodhisattva named Awakened Leader, who, with Bodhisattvas as numerous as the dust particles of ten Buddha-lands, came to the Buddha's place, respectfully made offerings, bowed their heads to the ground at his feet, and in the south, transformed a lion seat of lotus blossoms, and sat in the lotus position. In the west, passing through lands as numerous as the dust particles of ten Buddha-lands, there was a world named Flower Color, where the Buddha was named Habitual Wisdom, and there was a Bodhisattva named Wealth Leader, who, with Bodhisattvas as numerous as the dust particles of ten Buddha-lands, came to the Buddha's place, respectfully made offerings, bowed their heads to the ground at his feet, and in the west, transformed a lion seat of lotus blossoms, and sat in the lotus position. In the north, passing through lands as numerous as the dust particles of ten Buddha-lands, there was a world named Champaka Flower Color, where the Buddha was named Conduct Wisdom, and there was a Bodhisattva named Treasure Leader, who, with Bodhisattvas as numerous as the dust particles of ten Buddha-lands,
菩薩來詣佛所，恭敬供養，頭面禮足，即于北方，化作蓮華藏師子之座，結跏趺坐。
東北方過十佛剎微塵數國，有世界名青蓮華色，佛號明智，菩薩字德首，與十佛土塵數菩薩來詣佛所，恭敬供養，頭面禮足，即于東北方，化作蓮華藏師子之座，結跏趺坐。
東南方過十佛剎微塵數國，有世界名金色，佛號究竟智，菩薩字目首，與十佛土塵數菩薩來詣佛所，恭敬供養，頭面禮足，即于東南方，化作蓮華藏師子之座，結跏趺坐。
西南方過十佛剎微塵數國，有世界名寶色，佛號上智，菩薩字進首，與十佛土塵數菩薩來詣佛所，恭敬供養，頭面禮足，即于西南方，化作蓮華藏師子之座，結跏趺坐。
西北方過十佛剎微塵數國，有世界名金剛色，佛號自在智，菩薩字法首，與十佛土塵數菩薩來詣佛所，恭敬供養，頭面禮足，即于西北方，化作蓮華藏師子之座，結跏趺坐。
下方過十佛剎微塵數國，有世界名玻璃色，佛號梵智，菩薩字智首，與十佛土塵數菩薩來詣佛所，恭敬供養，頭面禮足，即于下方，化作蓮華藏師子之座，結跏趺坐。
上方過十佛剎微塵數國，有世界名如實色，佛號伏怨智，菩薩字賢首，與十佛土塵數菩薩來詣佛所，恭敬供養，頭面禮足，即于上方，化作蓮華藏師
【現代漢語翻譯】 現代漢語譯本：菩薩來到佛陀所在之處，恭敬地供養，以頭面禮拜佛足，然後在北方，化現出蓮花藏獅子座，結跏趺坐。 東北方越過十個佛剎微塵數（佛剎：佛所教化的國土；微塵數：像微塵一樣多的數量，形容極多）的國度，有一個世界名為青蓮華色，佛號為明智，菩薩名為德首，與十個佛土微塵數（佛土：佛所居住的國土）的菩薩一同來到佛陀所在之處，恭敬地供養，以頭面禮拜佛足，然後在東北方，化現出蓮花藏獅子座，結跏趺坐。 東南方越過十個佛剎微塵數的國度，有一個世界名為金色，佛號為究竟智，菩薩名為目首，與十個佛土微塵數的菩薩一同來到佛陀所在之處，恭敬地供養，以頭面禮拜佛足，然後在東南方，化現出蓮花藏獅子座，結跏趺坐。 西南方越過十個佛剎微塵數的國度，有一個世界名為寶色，佛號為上智，菩薩名為進首，與十個佛土微塵數的菩薩一同來到佛陀所在之處，恭敬地供養，以頭面禮拜佛足，然後在西南方，化現出蓮花藏獅子座，結跏趺坐。 西北方越過十個佛剎微塵數的國度，有一個世界名為金剛色，佛號為自在智，菩薩名為法首，與十個佛土微塵數的菩薩一同來到佛陀所在之處，恭敬地供養，以頭面禮拜佛足，然後在西北方，化現出蓮花藏獅子座，結跏趺坐。 下方越過十個佛剎微塵數的國度，有一個世界名為玻璃色，佛號為梵智，菩薩名為智首，與十個佛土微塵數的菩薩一同來到佛陀所在之處，恭敬地供養，以頭面禮拜佛足，然後在下方，化現出蓮花藏獅子座，結跏趺坐。 上方越過十個佛剎微塵數的國度，有一個世界名為如實色，佛號為伏怨智，菩薩名為賢首，與十個佛土微塵數的菩薩一同來到佛陀所在之處，恭敬地供養，以頭面禮拜佛足，然後在上方，化現出蓮花藏獅子座。
【English Translation】 English version: A Bodhisattva came to the place where the Buddha was, respectfully made offerings, bowed with his head to the Buddha's feet, and then in the north, transformed a lotus-treasury lion seat, and sat in the lotus position. Beyond the northeast, passing through a number of lands equal to the dust of ten Buddha-ksetras (Buddha-ksetra: a Buddha's teaching realm; dust-like number: an extremely large number, like the number of dust particles), there was a world named Blue Lotus Color, the Buddha was named Bright Wisdom, the Bodhisattva was named Virtue Head, and together with Bodhisattvas equal to the dust of ten Buddha-lands (Buddha-land: a Buddha's dwelling place), they came to the place where the Buddha was, respectfully made offerings, bowed with their heads to the Buddha's feet, and then in the northeast, transformed a lotus-treasury lion seat, and sat in the lotus position. Beyond the southeast, passing through a number of lands equal to the dust of ten Buddha-ksetras, there was a world named Golden Color, the Buddha was named Ultimate Wisdom, the Bodhisattva was named Eye Head, and together with Bodhisattvas equal to the dust of ten Buddha-lands, they came to the place where the Buddha was, respectfully made offerings, bowed with their heads to the Buddha's feet, and then in the southeast, transformed a lotus-treasury lion seat, and sat in the lotus position. Beyond the southwest, passing through a number of lands equal to the dust of ten Buddha-ksetras, there was a world named Jewel Color, the Buddha was named Supreme Wisdom, the Bodhisattva was named Progress Head, and together with Bodhisattvas equal to the dust of ten Buddha-lands, they came to the place where the Buddha was, respectfully made offerings, bowed with their heads to the Buddha's feet, and then in the southwest, transformed a lotus-treasury lion seat, and sat in the lotus position. Beyond the northwest, passing through a number of lands equal to the dust of ten Buddha-ksetras, there was a world named Vajra Color, the Buddha was named Unrestrained Wisdom, the Bodhisattva was named Dharma Head, and together with Bodhisattvas equal to the dust of ten Buddha-lands, they came to the place where the Buddha was, respectfully made offerings, bowed with their heads to the Buddha's feet, and then in the northwest, transformed a lotus-treasury lion seat, and sat in the lotus position. Below, passing through a number of lands equal to the dust of ten Buddha-ksetras, there was a world named Glass Color, the Buddha was named Brahma Wisdom, the Bodhisattva was named Wisdom Head, and together with Bodhisattvas equal to the dust of ten Buddha-lands, they came to the place where the Buddha was, respectfully made offerings, bowed with their heads to the Buddha's feet, and then below, transformed a lotus-treasury lion seat, and sat in the lotus position. Above, passing through a number of lands equal to the dust of ten Buddha-ksetras, there was a world named True Color, the Buddha was named Subduing-Enemies Wisdom, the Bodhisattva was named Worthy Head, and together with Bodhisattvas equal to the dust of ten Buddha-lands, they came to the place where the Buddha was, respectfully made offerings, bowed with their heads to the Buddha's feet, and then above, transformed a lotus-treasury lion seat.
子之座，結跏趺坐。
是時，文殊師利菩薩承佛神力，觀察大眾，嘆曰：「快哉！今菩薩會為未曾有。諸佛子！當知佛剎不可思議，佛住、佛國、佛法、佛剎清凈、佛說法、佛出世、佛剎起、諸佛阿耨多羅三藐三菩提皆不可思議。何以故？十方諸佛說法，知彼心行，隨化眾生，與虛空、法界等。何以故？此娑婆世界中，諸四天下教化一切種種身、種種名、處所、形色、長短、壽命、諸得、諸入、諸根生處、業報，如是種種，不同眾生，所見亦異。何以故？諸佛子！此四天下佛號不同，或稱悉達，或稱滿月，或稱師子吼，或稱釋迦牟尼，或稱神仙，或稱盧舍那，或稱瞿曇，或稱大沙門，或稱最勝，或稱能度。如是等稱佛名號，其數一萬。
「諸佛子！次此東方有四天下，名曰善護，彼稱如來，或號金剛、或號尊勝、或號大智、或號不壞、或號云王、或號無諍、或號平等、或號歡喜、或號無比、或號默然，如是等稱佛名號，其數一萬。
「諸佛子！次此南方有四天下，名曰難養，彼稱如來，或名甘露灌、或名善名稱、或名離垢、或名實論師、或名調御、或名樂慧、或名大音、或名眾祐、或名無量、或名勝慧，如是等稱佛名號，其數一萬。
「諸佛子！次此西方有四天下，名曰佛慧，彼稱如來，或
【現代漢語翻譯】 子（指佛陀）的座位，是結跏趺坐的姿勢。
這時，文殊師利菩薩（Manjusri Bodhisattva）憑藉佛陀的神力，觀察大眾，感嘆道：『太好了！今天菩薩的集會真是前所未有。各位佛子！應當知道佛剎（Buddha-ksetra，佛的國土）不可思議，佛的住處、佛的國度、佛的教法、佛剎的清凈、佛的說法、佛的出現於世、佛剎的興起、諸佛的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）都不可思議。為什麼呢？十方諸佛說法，瞭解他們的心行，隨順教化眾生，與虛空、法界等同。為什麼呢？在這個娑婆世界（Saha world）中，四大天下教化一切種種身、種種名、處所、形色、長短、壽命、諸得、諸入、諸根生處、業報，像這樣種種不同的眾生，所見也不同。為什麼呢？各位佛子！這四大天下的佛號不同，有的稱為悉達（Siddhartha），有的稱為滿月，有的稱為師子吼（Simhanada），有的稱為釋迦牟尼（Sakyamuni），有的稱為神仙，有的稱為盧舍那（Locana），有的稱為瞿曇（Gautama），有的稱為大沙門（Mahasamana），有的稱為最勝，有的稱為能度。像這樣稱呼佛的名號，其數目有一萬。』
『各位佛子！其次，在這個東方有四大天下，名為善護，那裡稱如來（Tathagata），有的號為金剛（Vajra），有的號為尊勝，有的號為大智，有的號為不壞，有的號為云王，有的號為無諍，有的號為平等，有的號為歡喜，有的號為無比，有的號為默然，像這樣稱呼佛的名號，其數目有一萬。』
『各位佛子！其次，在這個南方有四大天下，名為難養，那裡稱如來，有的名為甘露灌，有的名為善名稱，有的名為離垢，有的名為實論師，有的名為調御，有的名為樂慧，有的名為大音，有的名為眾祐，有的名為無量，有的名為勝慧，像這樣稱呼佛的名號，其數目有一萬。』
『各位佛子！其次，在這個西方有四大天下，名為佛慧，那裡稱如來，有的
【English Translation】 The seat of the Son (referring to the Buddha) was in the lotus position.
At that time, Manjusri Bodhisattva, empowered by the Buddha's spiritual strength, observed the assembly and exclaimed, 'Excellent! Today's gathering of Bodhisattvas is unprecedented. All you sons of the Buddha! You should know that the Buddha-ksetra (Buddha-field) is inconceivable, the Buddha's dwelling, the Buddha's realm, the Buddha's Dharma, the purity of the Buddha-ksetra, the Buddha's teachings, the Buddha's appearance in the world, the arising of the Buddha-ksetra, and the Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment) of all Buddhas are all inconceivable. Why is this so? The Buddhas of the ten directions teach the Dharma, understand their minds and actions, and guide sentient beings accordingly, being equal to space and the Dharma realm. Why is this so? In this Saha world, the four great continents teach all kinds of beings with various bodies, various names, places, forms, colors, lengths, lifespans, attainments, entries, the origins of their senses, and karmic retributions. In this way, different beings have different perceptions. Why is this so? All you sons of the Buddha! The Buddha's names in these four great continents are different. Some are called Siddhartha, some are called Full Moon, some are called Lion's Roar (Simhanada), some are called Sakyamuni, some are called Immortal, some are called Locana, some are called Gautama, some are called Great Samana (Mahasamana), some are called Supreme Victory, and some are called Able to Deliver. There are ten thousand such names of the Buddha.'
'All you sons of the Buddha! Next, to the east of this, there are four great continents called Well-Protected. There, the Tathagata (Thus Come One) is called by various names, some are called Vajra (Diamond), some are called Venerable Victory, some are called Great Wisdom, some are called Indestructible, some are called Cloud King, some are called Non-Contention, some are called Equality, some are called Joy, some are called Incomparable, and some are called Silence. There are ten thousand such names of the Buddha.'
'All you sons of the Buddha! Next, to the south of this, there are four great continents called Difficult to Nourish. There, the Tathagata is called by various names, some are called Ambrosia Shower, some are called Good Name, some are called Free from Defilement, some are called Teacher of Reality, some are called Tamer, some are called Joyful Wisdom, some are called Great Sound, some are called Protector of the Multitude, some are called Immeasurable, and some are called Superior Wisdom. There are ten thousand such names of the Buddha.'
'All you sons of the Buddha! Next, to the west of this, there are four great continents called Buddha Wisdom. There, the Tathagata is called by various names, some are called
謂性慧、或謂愛現、或謂無上王、或謂無恐怖、或謂實慧、或謂常化、或謂知足、或謂法慧、或謂究竟、或謂能忍，如是等稱佛名號，其數一萬。
「諸佛子！次此北方有四天下，名師子言，彼稱如來，或稱大牟尼、或稱苦行、或稱婆伽婆、或稱福田、或稱一切智、或稱善意、或稱清凈、或稱伊那婆那、或稱勝鬘、或稱願行滿，如是等稱佛名號，其數一萬。
「諸佛子！次此東北方有四天下，名曰安寧，彼稱如來，或號法王、或號等起、或號寂靜、或號妙天、或號離欲、或號勝慧、或號等心、或號無壞、或號慧音、或號遠來，如是等稱佛名號，其數一萬。
「諸佛子！次此東南方有四天下，名曰喜樂，或稱如來，或名蓮華、或名慧火、或名知人、或名密教、或名解脫、或名自然安住、或名妙行成就、或名清凈眼王、或名上勇、或名精進力，如是等稱佛名號，其數一萬。
「諸佛子！次此西南方有四天下，名曰堅固，彼稱如來，或稱不動、或稱慧王、或稱滿慧、或稱無動慧、或稱常悲、或稱頂王、或稱勝音、或稱一切施、或稱持仙、或稱勝須彌，如是等稱佛名號，其數一萬。
「諸佛子！次此西北方有四天下，名須菩提，彼稱如來，或號普慧、或號光明成就、或號寶髻、或號應敬念、或
【現代漢語翻譯】 現代漢語譯本：有人稱佛為性慧（自性之智慧），或稱愛現（慈愛顯現），或稱無上王（至高無上的王者），或稱無恐怖（無所畏懼者），或稱實慧（真實的智慧），或稱常化（恒常教化者），或稱知足（滿足者），或稱法慧（通達佛法的智慧），或稱究竟（達到最終境界者），或稱能忍（能夠忍耐者），像這樣稱呼佛的名號，有一萬種。 諸佛子！其次，在北方有四個天下，名為師子言，那裡稱如來為，或稱大牟尼（偉大的聖人），或稱苦行（修行苦行者），或稱婆伽婆（世尊），或稱福田（眾生種福的田地），或稱一切智（通曉一切的智慧），或稱善意（善意的），或稱清凈（清凈的），或稱伊那婆那（禪定），或稱勝鬘（殊勝的瓔珞），或稱願行滿（願望和修行圓滿者），像這樣稱呼佛的名號，有一萬種。 諸佛子！其次，在東北方有四個天下，名為安寧，那裡稱如來為，或號法王（佛法之王），或號等起（平等發起者），或號寂靜（寂靜者），或號妙天（美妙的天人），或號離欲（脫離慾望者），或號勝慧（殊勝的智慧），或號等心（平等心），或號無壞（不壞者），或號慧音（智慧之音），或號遠來（從遠方而來者），像這樣稱呼佛的名號，有一萬種。 諸佛子！其次，在東南方有四個天下，名為喜樂，那裡稱如來為，或名蓮華（蓮花），或名慧火（智慧之火），或名知人（瞭解眾生者），或名密教（秘密教法），或名解脫（解脫者），或名自然安住（自然安住者），或名妙行成就（妙行成就者），或名清凈眼王（清凈之眼之王），或名上勇（最勇猛者），或名精進力（精進的力量），像這樣稱呼佛的名號，有一萬種。 諸佛子！其次，在西南方有四個天下，名為堅固，那裡稱如來為，或稱不動（不動搖者），或稱慧王（智慧之王），或稱滿慧（圓滿的智慧），或稱無動慧（不動搖的智慧），或稱常悲（恒常的悲憫），或稱頂王（頂上的王者），或稱勝音（殊勝的聲音），或稱一切施（佈施一切者），或稱持仙（持戒的仙人），或稱勝須彌（殊勝的須彌山），像這樣稱呼佛的名號，有一萬種。 諸佛子！其次，在西北方有四個天下，名為須菩提，那裡稱如來為，或號普慧（普遍的智慧），或號光明成就（光明成就者），或號寶髻（寶貴的髮髻），或號應敬念（應當尊敬憶念者），或
【English Translation】 English version: Some call the Buddha 'Prajna-wisdom' (wisdom of self-nature), or 'Love Manifest' (manifestation of loving-kindness), or 'Supreme King' (the highest king), or 'Fearless' (one without fear), or 'Real Wisdom' (true wisdom), or 'Constant Transformation' (one who constantly teaches), or 'Contentment' (the satisfied one), or 'Dharma-wisdom' (wisdom that understands the Dharma), or 'Ultimate' (one who has reached the final state), or 'Patient' (one who can endure), in this way, there are ten thousand names for the Buddha. Oh, sons of the Buddha! Next, to the north, there are four world-systems, named 'Lion's Speech'. There, they call the Tathagata, or 'Great Muni' (great sage), or 'Ascetic Practice' (one who practices asceticism), or 'Bhagavan' (World Honored One), or 'Field of Merit' (field where beings plant merit), or 'Omniscient' (one who knows all), or 'Good Intention' (one with good intentions), or 'Pure' (pure one), or 'Inapana' (meditation), or 'Victorious Garland' (victorious garland), or 'Fulfillment of Vows and Practices' (one whose vows and practices are fulfilled), in this way, there are ten thousand names for the Buddha. Oh, sons of the Buddha! Next, to the northeast, there are four world-systems, named 'Peaceful'. There, they call the Tathagata, or 'King of Dharma' (king of the Dharma), or 'Equal Arising' (one who arises equally), or 'Tranquil' (tranquil one), or 'Wonderful Heaven' (wonderful celestial being), or 'Free from Desire' (one who is free from desire), or 'Superior Wisdom' (superior wisdom), or 'Equal Mind' (equal mind), or 'Indestructible' (indestructible one), or 'Sound of Wisdom' (sound of wisdom), or 'One Who Comes from Afar' (one who comes from afar), in this way, there are ten thousand names for the Buddha. Oh, sons of the Buddha! Next, to the southeast, there are four world-systems, named 'Joyful'. There, they call the Tathagata, or 'Lotus' (lotus), or 'Fire of Wisdom' (fire of wisdom), or 'Knower of People' (one who understands beings), or 'Secret Teaching' (secret teaching), or 'Liberation' (liberated one), or 'Naturally Abiding' (one who naturally abides), or 'Accomplishment of Wonderful Practice' (one who has accomplished wonderful practice), or 'King of Pure Eyes' (king of pure eyes), or 'Supreme Courage' (most courageous one), or 'Power of Diligence' (power of diligence), in this way, there are ten thousand names for the Buddha. Oh, sons of the Buddha! Next, to the southwest, there are four world-systems, named 'Firm'. There, they call the Tathagata, or 'Immovable' (one who does not move), or 'King of Wisdom' (king of wisdom), or 'Full Wisdom' (full wisdom), or 'Immovable Wisdom' (immovable wisdom), or 'Constant Compassion' (constant compassion), or 'King of the Summit' (king of the summit), or 'Victorious Sound' (victorious sound), or 'Giver of All' (one who gives all), or 'Holder of Immortality' (ascetic who holds precepts), or 'Victorious Sumeru' (victorious Mount Sumeru), in this way, there are ten thousand names for the Buddha. Oh, sons of the Buddha! Next, to the northwest, there are four world-systems, named 'Subhuti'. There, they call the Tathagata, or 'Universal Wisdom' (universal wisdom), or 'Accomplishment of Light' (one who has accomplished light), or 'Jeweled Crest' (precious crest), or 'One Who Should Be Respected and Remembered' (one who should be respected and remembered), or
號無上義、或號悅樂、或號本性清凈、或號光明滿、或號修臂、或號本善住，如是等稱佛名號，其數一萬。
「諸佛子！次此下方有四天下，名曰焰道，彼謂如來，或名長養善根、或名師子色、或名利智、或名真金焰、或名普親、或名梵音、或名饒益、或名究竟來、或名真天、或名平等施，如是等稱佛名號，其數一萬。
「諸佛子！次此上方有四天下，名曰持地，彼謂如來，或稱猛慧、或稱無量清凈、或稱覺慧、或稱勇首、或稱妙莊嚴、或稱能發歡喜、或稱意成滿、或稱火光、或稱精進、或稱一乘。
「諸佛子！如是持地四天下稱佛名號，其數一萬。此娑婆世界有如是等百億四天下，彼稱如來亦各不同，有百億萬。
「諸佛子！此娑婆世界東，次有國土，名曰密訓，彼謂如來，或稱平等、或稱最勇、或稱安慰、或稱調意、或稱聞慧、或稱一切舍、或稱自在、或稱堅固身、或稱大超越、或稱無比智。諸佛子！如是密訓國土稱佛名號，有百億萬。
「諸佛子！此世界南，次有國土，名曰最勇，彼謂如來，或稱自然清凈、或稱意至到、或稱能仁、或稱解脫王、或稱智慧王、或稱明行足、或稱善誓、或稱能寂滅、或稱大慈、或稱大悲，如是等稱佛名號，有百億萬。
「諸佛子！此世界西
【現代漢語翻譯】 現代漢語譯本：『有的佛被稱為無上義（anuttara-artha，至高無上的意義），有的被稱為悅樂（prīti，喜悅），有的被稱為本性清凈（prakṛti-viśuddha，本質清凈），有的被稱為光明滿（prabhā-pūrṇa，光輝圓滿），有的被稱為修臂（bāhu-saṃskṛta，修長的手臂），有的被稱為本善住（mūla-kuśala-sthita，安住于根本的善），像這樣稱呼佛的名號，數量有一萬。 『諸佛子！其次，在這個下方有四個天下，名為焰道（jvalana-patha，火焰之道），那裡的如來，有的被稱為長養善根（kuśala-mūla-puṣṭi，增長善根），有的被稱為師子色（siṃha-varṇa，獅子的顏色），有的被稱為利智（tīkṣṇa-mati，敏銳的智慧），有的被稱為真金焰（satya-suvarṇa-jvalana，真金的光焰），有的被稱為普親（sarva-bandhu，普遍親近），有的被稱為梵音（brahma-ghoṣa，梵天的聲音），有的被稱為饒益（hita-kara，利益者），有的被稱為究竟來（anta-gata，到達終點），有的被稱為真天（satya-deva，真實的諸天），有的被稱為平等施（sama-dāna，平等佈施），像這樣稱呼佛的名號，數量有一萬。 『諸佛子！其次，在這個上方有四個天下，名為持地（dharaṇī-dhara，持有大地），那裡的如來，有的被稱為猛慧（tīvra-mati，猛烈的智慧），有的被稱為無量清凈（apramāṇa-viśuddha，無量清凈），有的被稱為覺慧（bodhi-mati，覺悟的智慧），有的被稱為勇首（vīra-agra，勇猛的領袖），有的被稱為妙莊嚴（subha-alaṃkāra，美妙的莊嚴），有的被稱為能發歡喜（prīti-janana，能生歡喜），有的被稱為意成滿（manas-siddhi-pūrṇa，意願成就圓滿），有的被稱為火光（agni-prabhā，火焰的光芒），有的被稱為精進（vīrya，精進），有的被稱為一乘（eka-yāna，唯一乘）， 『諸佛子！像這樣持地四天下稱呼佛的名號，數量有一萬。這個娑婆世界（sahā-loka，堪忍世界）有像這樣一百億個四天下，那裡稱呼如來也各自不同，有百億萬。 『諸佛子！這個娑婆世界的東方，其次有一個國土，名為密訓（guhya-śikṣa，秘密教導），那裡的如來，有的被稱為平等（samatā，平等），有的被稱為最勇（vīra-tama，最勇猛），有的被稱為安慰（śānti-kara，帶來安慰），有的被稱為調意（citta-damana，調伏心意），有的被稱為聞慧（śruta-mati，聽聞的智慧），有的被稱為一切舍（sarva-tyāga，捨棄一切），有的被稱為自在（vaśitā，自在），有的被稱為堅固身（dṛḍha-kāya，堅固的身體），有的被稱為大超越（mahā-atikrama，大超越），有的被稱為無比智（anupama-jñāna，無與倫比的智慧）。諸佛子！像這樣密訓國土稱呼佛的名號，有百億萬。 『諸佛子！這個世界的南方，其次有一個國土，名為最勇（vīra-tama，最勇猛），那裡的如來，有的被稱為自然清凈（prakṛti-viśuddha，自然清凈），有的被稱為意至到（manas-prāpta，心意到達），有的被稱為能仁（śākya-muni，釋迦牟尼），有的被稱為解脫王（vimukti-rāja，解脫之王），有的被稱為智慧王（jñāna-rāja，智慧之王），有的被稱為明行足（vidyā-caraṇa-sampanna，明行圓滿），有的被稱為善誓（subha-pratijñā，善的誓言），有的被稱為能寂滅（śānta-kara，能使寂滅），有的被稱為大慈（mahā-maitrī，大慈愛），有的被稱為大悲（mahā-karuṇā，大悲憫），像這樣稱呼佛的名號，有百億萬。 『諸佛子！這個世界的西方
【English Translation】 English version: 'Some Buddhas are called Anuttara-artha (Supreme Meaning), some are called Prīti (Joy), some are called Prakṛti-viśuddha (Pure by Nature), some are called Prabhā-pūrṇa (Full of Light), some are called Bāhu-saṃskṛta (Well-formed Arms), some are called Mūla-kuśala-sthita (Established in Fundamental Goodness). Such are the names of the Buddhas, numbering ten thousand.' 'O sons of the Buddhas! Next, below this, there are four world-systems, called Jvalana-patha (Path of Flames). There, the Tathāgatas are called Kuśala-mūla-puṣṭi (Nourisher of the Roots of Goodness), Siṃha-varṇa (Lion-colored), Tīkṣṇa-mati (Sharp Intellect), Satya-suvarṇa-jvalana (Flame of True Gold), Sarva-bandhu (Universal Friend), Brahma-ghoṣa (Voice of Brahma), Hita-kara (Benefactor), Anta-gata (One Who Has Reached the End), Satya-deva (True God), and Sama-dāna (Equal Giver). Such are the names of the Buddhas, numbering ten thousand.' 'O sons of the Buddhas! Next, above this, there are four world-systems, called Dharaṇī-dhara (Holder of the Earth). There, the Tathāgatas are called Tīvra-mati (Sharp Intellect), Apramāṇa-viśuddha (Immeasurably Pure), Bodhi-mati (Wisdom of Enlightenment), Vīra-agra (Chief of the Brave), Subha-alaṃkāra (Beautiful Adornment), Prīti-janana (Generator of Joy), Manas-siddhi-pūrṇa (Perfect Fulfillment of Mind), Agni-prabhā (Light of Fire), Vīrya (Energy), and Eka-yāna (One Vehicle).' 'O sons of the Buddhas! Such are the names of the Buddhas in the four world-systems of Dharaṇī-dhara, numbering ten thousand. In this Sahā-loka (Enduring World), there are one hundred billion such four world-systems, and the Tathāgatas there are also called by different names, numbering one hundred billion times ten million.' 'O sons of the Buddhas! To the east of this Sahā-loka, there is a land called Guhya-śikṣa (Secret Teaching). There, the Tathāgatas are called Samatā (Equality), Vīra-tama (Most Courageous), Śānti-kara (Peacemaker), Citta-damana (Tamer of the Mind), Śruta-mati (Wisdom of Hearing), Sarva-tyāga (Renouncer of All), Vaśitā (Mastery), Dṛḍha-kāya (Firm Body), Mahā-atikrama (Great Transcendence), and Anupama-jñāna (Incomparable Wisdom). O sons of the Buddhas! Such are the names of the Buddhas in the land of Guhya-śikṣa, numbering one hundred billion times ten million.' 'O sons of the Buddhas! To the south of this world, there is a land called Vīra-tama (Most Courageous). There, the Tathāgatas are called Prakṛti-viśuddha (Naturally Pure), Manas-prāpta (Attained by Mind), Śākya-muni (Sage of the Shakyas), Vimukti-rāja (King of Liberation), Jñāna-rāja (King of Wisdom), Vidyā-caraṇa-sampanna (Perfect in Knowledge and Conduct), Subha-pratijñā (Good Vow), Śānta-kara (Peacemaker), Mahā-maitrī (Great Loving-kindness), and Mahā-karuṇā (Great Compassion). Such are the names of the Buddhas, numbering one hundred billion times ten million.' 'O sons of the Buddhas! To the west of this world'
，次有國土，名曰離垢，彼謂如來，或稱具足直心、或稱分別道、或稱善持、或稱解脫眾亂、或稱論師、或稱分別眾寶、或稱無上現、或稱來化、或稱一切苦行、或稱具足力，如是等稱佛名號，有百億萬。
「諸佛子！此世界北，次有國土，名寶境界，彼謂如來，或稱薝蔔華色、或稱日藏、或稱依精進住、或稱等起住壽、或稱超實、或稱慧日、或稱無障礙、或稱月出、或稱慧火勢、或稱清凈身，如是等稱佛名號，有百億萬。
「諸佛子！此世界東北，次有國土，名曰訶尼，彼稱如來，或號離苦、或號一切解脫、或號因緣具足、或號解脫智慧、或號過去藏、或號寶光、或號離世間、或號至離身地、或號端嚴藏、或號離瞋恚心，如是等稱佛名號，有百億萬。
「諸佛子！此世界東南，次有國土，名曰饒益，彼稱如來，或號因緣、或號盡智、或號美音、或號根勝、或號莊嚴蓋、或號凈根、或號殊特、或號分別到彼岸、或號勝定、或號慈父、或號智海，如是等稱佛名號，有百億萬。
「諸佛子！此世界西南，次有國土，名曰鮮少，彼稱如來，或號牟尼主、或號樂寶、或號不二觀、或號知智、或號謙意、或號有緣見、或號根主、或號天人師、或號建業、或號金剛華，如是等稱佛名號，有百億萬。
【現代漢語翻譯】 現代漢語譯本：再往後，有一個國土，名為離垢（無垢）。那裡的如來，有的被稱為具足直心（擁有正直的心）、有的被稱為分別道（能分辨道路）、有的被稱為善持（善於堅持）、有的被稱為解脫眾亂（能從混亂中解脫）、有的被稱為論師（善於辯論）、有的被稱為分別眾寶（能分辨各種珍寶）、有的被稱為無上現（至高無上的顯現）、有的被稱為來化（前來教化）、有的被稱為一切苦行（經歷一切苦行）、有的被稱為具足力（擁有力量），像這樣稱呼佛的名號，有百億萬之多。 現代漢語譯本：『諸位佛子！這個世界的北方，再往後，有一個國土，名為寶境界。那裡的如來，有的被稱為薝蔔華色（像薝蔔花一樣的顏色）、有的被稱為日藏（像太陽一樣的光芒）、有的被稱為依精進住（依靠精進修行）、有的被稱為等起住壽（壽命與修行相等）、有的被稱為超實（超越真實）、有的被稱為慧日（智慧如太陽）、有的被稱為無障礙（沒有障礙）、有的被稱為月出（像月亮一樣升起）、有的被稱為慧火勢（智慧如火焰般強大）、有的被稱為清凈身（擁有清凈的身體），像這樣稱呼佛的名號，有百億萬之多。 現代漢語譯本：『諸位佛子！這個世界的東北方，再往後，有一個國土，名為訶尼。那裡的如來，有的被稱為離苦（脫離痛苦）、有的被稱為一切解脫（從一切束縛中解脫）、有的被稱為因緣具足（因緣具足）、有的被稱為解脫智慧（擁有解脫的智慧）、有的被稱為過去藏（瞭解過去）、有的被稱為寶光（像珍寶一樣發光）、有的被稱為離世間（脫離世俗）、有的被稱為至離身地（到達脫離身體的境界）、有的被稱為端嚴藏（擁有端莊的容貌）、有的被稱為離瞋恚心（脫離嗔恨的心），像這樣稱呼佛的名號，有百億萬之多。 現代漢語譯本：『諸位佛子！這個世界的東南方，再往後，有一個國土，名為饒益。那裡的如來，有的被稱為因緣（因緣）、有的被稱為盡智（完全的智慧）、有的被稱為美音（美妙的聲音）、有的被稱為根勝（根器殊勝）、有的被稱為莊嚴蓋（莊嚴的覆蓋）、有的被稱為凈根（清凈的根器）、有的被稱為殊特（特別殊勝）、有的被稱為分別到彼岸（能分辨到達彼岸的方法）、有的被稱為勝定（殊勝的禪定）、有的被稱為慈父（慈愛的父親）、有的被稱為智海（智慧的海洋），像這樣稱呼佛的名號，有百億萬之多。 現代漢語譯本：『諸位佛子！這個世界的西南方，再往後，有一個國土，名為鮮少。那裡的如來，有的被稱為牟尼主（牟尼之主）、有的被稱為樂寶（快樂的珍寶）、有的被稱為不二觀（不二的觀察）、有的被稱為知智（知道的智慧）、有的被稱為謙意（謙虛的意念）、有的被稱為有緣見（能見到有緣之人）、有的被稱為根主（根器之主）、有的被稱為天人師（天人和人類的導師）、有的被稱為建業（建立事業）、有的被稱為金剛華（像金剛一樣堅固的花），像這樣稱呼佛的名號，有百億萬之多。
【English Translation】 English version: Further on, there is a land named Li Gou (Immaculate). The Tathagata there is called, some as Ju Zu Zhi Xin (Possessing an upright mind), some as Fen Bie Dao (Distinguishing the path), some as Shan Chi (Good at upholding), some as Jie Tuo Zhong Luan (Liberating from chaos), some as Lun Shi (Skilled debater), some as Fen Bie Zhong Bao (Distinguishing various treasures), some as Wu Shang Xian (Supreme manifestation), some as Lai Hua (Coming to teach), some as Yi Qie Ku Xing (Experiencing all ascetic practices), some as Ju Zu Li (Possessing power), and so on, there are hundreds of billions of names for the Buddha. English version: 『Oh, Buddhas' children! To the north of this world, further on, there is a land named Bao Jing Jie (Treasure Realm). The Tathagata there is called, some as Zhan Bu Hua Se (Color like the Champak flower), some as Ri Zang (Like the sun's radiance), some as Yi Jing Jin Zhu (Relying on diligent practice), some as Deng Qi Zhu Shou (Lifespan equal to practice), some as Chao Shi (Transcending reality), some as Hui Ri (Wisdom like the sun), some as Wu Zhang Ai (Without obstacles), some as Yue Chu (Like the moon rising), some as Hui Huo Shi (Wisdom like a powerful flame), some as Qing Jing Shen (Possessing a pure body), and so on, there are hundreds of billions of names for the Buddha. English version: 『Oh, Buddhas' children! To the northeast of this world, further on, there is a land named He Ni. The Tathagata there is called, some as Li Ku (Free from suffering), some as Yi Qie Jie Tuo (Liberated from all bonds), some as Yin Yuan Ju Zu (Conditions are complete), some as Jie Tuo Zhi Hui (Possessing the wisdom of liberation), some as Guo Qu Zang (Understanding the past), some as Bao Guang (Shining like a treasure), some as Li Shi Jian (Detached from the world), some as Zhi Li Shen Di (Reaching the state of detachment from the body), some as Duan Yan Zang (Possessing a dignified appearance), some as Li Chen Hui Xin (Free from anger), and so on, there are hundreds of billions of names for the Buddha. English version: 『Oh, Buddhas' children! To the southeast of this world, further on, there is a land named Rao Yi (Beneficial). The Tathagata there is called, some as Yin Yuan (Conditions), some as Jin Zhi (Complete wisdom), some as Mei Yin (Beautiful voice), some as Gen Sheng (Superior faculties), some as Zhuang Yan Gai (Dignified covering), some as Jing Gen (Pure faculties), some as Shu Te (Especially superior), some as Fen Bie Dao Bi An (Distinguishing the way to the other shore), some as Sheng Ding (Superior meditation), some as Ci Fu (Loving father), some as Zhi Hai (Ocean of wisdom), and so on, there are hundreds of billions of names for the Buddha. English version: 『Oh, Buddhas' children! To the southwest of this world, further on, there is a land named Xian Shao (Few). The Tathagata there is called, some as Mou Ni Zhu (Lord of Muni), some as Le Bao (Treasure of happiness), some as Bu Er Guan (Non-dual observation), some as Zhi Zhi (Knowing wisdom), some as Qian Yi (Humble intention), some as You Yuan Jian (Seeing those with affinity), some as Gen Zhu (Lord of faculties), some as Tian Ren Shi (Teacher of gods and humans), some as Jian Ye (Establishing deeds), some as Jin Gang Hua (Diamond-like flower), and so on, there are hundreds of billions of names for the Buddha.
「諸佛子！此世界西北，次有國土，名曰知足，彼稱如來，或號華聚，或號栴檀蓋、或號蓮華藏、或號超越諸法、或號法顯、或號次起、或號善凈蓋、或號離垢善根、或號善言、或號專念法、或號五法藏，如是等稱佛名號，有百億萬。
「諸佛子！此世界下，次有國土，名離摶食，彼稱如來，或號真珠焰、或號普化、或號法命主、或號無為、或號覺根、或號離塵、或號風無礙、或號欣施、或號分別道、或號建幢，如是等稱佛名號，有百億萬。
「諸佛子！此世界上，次有國土，名解脫音，彼稱如來，或號猛幢、或號無量寶、或號樂大施、或號天光、或號吉祥興、或號離死地、或號最勝、或號不退輪、或號離非法、或號修一切智。
「諸佛子！此解脫音世界稱佛名號，有百億萬，如娑婆國土及十世界，如是東方百千億、不可量、不可數、不可思議、不可稱、無等、無邊、無分齊、不可說虛空、法界等世界中，眾生稱佛名號各各不同，南、西、北方，四維，上、下，亦復如是，是皆如來為菩薩時，有因緣者為度此故，種種方便、口業、音聲、行業、果報、法門、權道、諸根所樂，令諸眾生知如來法。」◎◎
大方廣佛華嚴經四諦品第四之一
爾時，文殊師利告眾菩薩言：「佛子！所說苦
【現代漢語翻譯】 現代漢語譯本： 『諸位佛子！這個世界的西北方，依次有一個國土，名叫知足（滿足），那裡的如來，有的稱為華聚（花朵的聚集），有的稱為栴檀蓋（檀香木的傘蓋），有的稱為蓮華藏（蓮花的寶藏），有的稱為超越諸法（超越一切法），有的稱為法顯（顯現佛法），有的稱為次起（依次興起），有的稱為善凈蓋（清凈的傘蓋），有的稱為離垢善根（遠離污垢的善根），有的稱為善言（善妙的言語），有的稱為專念法（專注于佛法的修行），有的稱為五法藏（五種佛法的寶藏），像這樣稱呼佛的名號，有百億萬之多。 『諸位佛子！這個世界的下方，依次有一個國土，名叫離摶食（不以食物為食），那裡的如來，有的稱為真珠焰（珍珠的光焰），有的稱為普化（普遍教化），有的稱為法命主（佛法的生命之主），有的稱為無為（不造作），有的稱為覺根（覺悟的根本），有的稱為離塵（遠離塵埃），有的稱為風無礙（像風一樣無阻礙），有的稱為欣施（樂於佈施），有的稱為分別道（分別真理的道路），有的稱為建幢（建立旗幟），像這樣稱呼佛的名號，有百億萬之多。 『諸位佛子！這個世界的上方，依次有一個國土，名叫解脫音（解脫的聲音），那裡的如來，有的稱為猛幢（勇猛的旗幟），有的稱為無量寶（無量的珍寶），有的稱為樂大施（樂於大布施），有的稱為天光（天上的光芒），有的稱為吉祥興（吉祥的興盛），有的稱為離死地（遠離死亡之地），有的稱為最勝（最殊勝的），有的稱為不退輪（不退轉的法輪），有的稱為離非法（遠離不合法的），有的稱為修一切智（修習一切智慧）。 『諸位佛子！這個解脫音世界稱呼佛的名號，有百億萬之多，就像娑婆國土以及十個世界一樣。像這樣，東方百千億、不可量、不可數、不可思議、不可稱、無等、無邊、無分齊、不可說虛空、法界等世界中，眾生稱呼佛的名號各不相同。南方、西方、北方，四維，上方、下方，也都是這樣。這些都是如來在做菩薩時，爲了度化有緣眾生，以種種方便、口業、音聲、行業、果報、法門、權道、以及眾生所喜愛的，讓眾生了解如來的佛法。』 《大方廣佛華嚴經》四諦品第四之一 這時，文殊師利菩薩告訴眾菩薩說：『佛子！所說的苦』
【English Translation】 English version: 'Disciples of the Buddha! To the northwest of this world, there is another land called 'Contentment' (Zhizu), where the Tathagata is known by various names, such as 'Flower Assembly' (Huaju), 'Sandalwood Canopy' (ZhanTanGai), 'Lotus Treasury' (LianHuaCang), 'Transcending All Dharmas' (ChaoYueZhuFa), 'Dharma Manifest' (FaXian), 'Successive Arising' (CiQi), 'Pure Canopy' (ShanJingGai), 'Immaculate Good Roots' (LiGouShanGen), 'Good Speech' (ShanYan), 'Focused Dharma' (ZhuanNianFa), and 'Five Dharma Treasures' (WuFaCang). There are hundreds of millions of such names for the Buddha. 'Disciples of the Buddha! Below this world, there is another land called 'Free from Material Food' (LiTuanShi), where the Tathagata is known by various names, such as 'Pearl Flame' (ZhenZhuYan), 'Universal Transformation' (PuHua), 'Lord of Dharma Life' (FaMingZhu), 'Non-Action' (WuWei), 'Roots of Awakening' (JueGen), 'Free from Dust' (LiChen), 'Unobstructed as Wind' (FengWuAi), 'Joyful Giving' (XinShi), 'Discernment of the Path' (FenBieDao), and 'Erecting the Banner' (JianChuang). There are hundreds of millions of such names for the Buddha. 'Disciples of the Buddha! Above this world, there is another land called 'Sound of Liberation' (JieTuoYin), where the Tathagata is known by various names, such as 'Fierce Banner' (MengChuang), 'Immeasurable Treasure' (WuLiangBao), 'Joyful Great Giving' (LeDaShi), 'Heavenly Light' (TianGuang), 'Auspicious Arising' (JiXiangXing), 'Free from the Land of Death' (LiSiDi), 'Most Supreme' (ZuiSheng), 'Non-Retreating Wheel' (BuTuiLun), 'Free from Unlawful' (LiFeiFa), and 'Cultivating All Wisdom' (XiuYiQieZhi).' 'Disciples of the Buddha! In this world of 'Sound of Liberation', there are hundreds of millions of names for the Buddha, just like in the Saha world and the ten worlds. Similarly, in the east, in hundreds of thousands of billions, immeasurable, countless, inconceivable, inexpressible, incomparable, boundless, limitless, and indescribable realms of space and the Dharma realm, beings call the Buddha by different names. The same is true in the south, west, north, the four intermediate directions, above, and below. All these are because when the Tathagata was a Bodhisattva, for the sake of liberating those with karmic connections, he used various skillful means, verbal actions, sounds, practices, karmic results, Dharma teachings, expedient paths, and what beings like, to enable them to understand the Dharma of the Tathagata.' The Great Extensive Buddha Flower Adornment Sutra, Chapter Four on the Four Noble Truths, Part One At that time, Manjushri Bodhisattva said to the assembly of Bodhisattvas, 'Disciples of the Buddha! What is called suffering'
諦者，於此娑婆世界，或言害、或言逼迫、或言變異、或言境界、或言聚、或言刺、或言依根、或言不實、或言癰、或言童蒙行。所說苦集諦者，或言火、或言能壞、或言受義、或言覺、或言方便、或言決定、或言網、或言念、或言順眾生、或言顛倒根。所說苦滅諦者，或言無障礙、或言離垢凈、或言寂靜、或言無相、或言不死、或言無所有、或言因緣斷、或言滅、或言真實、或言自然住。所說苦滅道諦者，或言一乘、或言趣寂靜、或言引導、或言究竟希望、或言常不離、或言能捨擔、或言至非趣、或言聖人隨行、或言仙人行、或言十藏。
「諸佛子！此娑婆世界中，如是等四諦名字有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如娑婆世界所稱苦諦，於密訓世界，或名求根、或名不可出、或名不縛根、或名作不應作、或名一切不實、或名分別羸、或名處所成就、或名第一害、或名動、或名身事。所名苦集諦者，或名受、或名枝、或名燒、或名堅固、或名壞根、或名相續、或名害行、或名喜忘、或名生元、或名分。所名苦滅諦者，或名正義、或名堅固、或名讚歎、或名安隱、或名善趣、或名調伏、或名一道、或名離煩惱、或名不亂、或名究竟。所名苦滅道諦者，或名猛將、或名不沒、
【現代漢語翻譯】 現代漢語譯本：
諦者，在這個娑婆世界（Saha world，指我們所處的這個世界），苦諦有時被稱為『害』（harm），有時被稱為『逼迫』（oppression），有時被稱為『變異』（change），有時被稱為『境界』（realm），有時被稱為『聚』（gathering），有時被稱為『刺』（thorn），有時被稱為『依根』（dependence on roots），有時被稱為『不實』（unreality），有時被稱為『癰』（ulcer），有時被稱為『童蒙行』（foolish actions）。
所說的集諦（the truth of the origin of suffering），有時被稱為『火』（fire），有時被稱為『能壞』（that which destroys），有時被稱為『受義』（the meaning of feeling），有時被稱為『覺』（awareness），有時被稱為『方便』（expedient means），有時被稱為『決定』（determination），有時被稱為『網』（net），有時被稱為『念』（thought），有時被稱為『順眾生』（following sentient beings），有時被稱為『顛倒根』（the root of delusion）。
所說的滅諦（the truth of the cessation of suffering），有時被稱為『無障礙』（unobstructed），有時被稱為『離垢凈』（pure and free from defilement），有時被稱為『寂靜』（tranquility），有時被稱為『無相』（formless），有時被稱為『不死』（immortality），有時被稱為『無所有』（nothingness），有時被稱為『因緣斷』（the cessation of conditions），有時被稱為『滅』（cessation），有時被稱為『真實』（truth），有時被稱為『自然住』（natural abiding）。
所說的道諦（the truth of the path to the cessation of suffering），有時被稱為『一乘』（one vehicle），有時被稱為『趣寂靜』（approaching tranquility），有時被稱為『引導』（guidance），有時被稱為『究竟希望』（ultimate hope），有時被稱為『常不離』（always inseparable），有時被稱為『能捨擔』（able to relinquish burdens），有時被稱為『至非趣』（reaching the non-destination），有時被稱為『聖人隨行』（followed by the sages），有時被稱為『仙人行』（the path of the immortals），有時被稱為『十藏』（ten treasuries）。
『諸佛子！』（Buddha's children）在這個娑婆世界中，像這樣四諦的名字有四十億百千那由他（nayuta，一個很大的數字單位），隨著眾生所應調伏的根性，而有不同的說法。
『諸佛子！』像娑婆世界所稱的苦諦，在密訓世界（Miksuna world），有時被稱為『求根』（seeking the root），有時被稱為『不可出』（cannot escape），有時被稱為『不縛根』（unbound roots），有時被稱為『作不應作』（doing what should not be done），有時被稱為『一切不實』（all unreal），有時被稱為『分別羸』（weakness of discrimination），有時被稱為『處所成就』（accomplishment of place），有時被稱為『第一害』（the primary harm），有時被稱為『動』（movement），有時被稱為『身事』（bodily matters）。
所說的苦集諦，有時被稱為『受』（feeling），有時被稱為『枝』（branch），有時被稱為『燒』（burning），有時被稱為『堅固』（firm），有時被稱為『壞根』（destroying the root），有時被稱為『相續』（continuity），有時被稱為『害行』（harmful actions），有時被稱為『喜忘』（forgetting joy），有時被稱為『生元』（source of birth），有時被稱為『分』（division）。
所說的苦滅諦，有時被稱為『正義』（right meaning），有時被稱為『堅固』（firmness），有時被稱為『讚歎』（praise），有時被稱為『安隱』（peace），有時被稱為『善趣』（good destination），有時被稱為『調伏』（taming），有時被稱為『一道』（one path），有時被稱為『離煩惱』（free from afflictions），有時被稱為『不亂』（undisturbed），有時被稱為『究竟』（ultimate）。
所說的苦滅道諦，有時被稱為『猛將』（fierce general），有時被稱為『不沒』（not sinking） English version:
O Truth-Seekers, in this Saha world (Saha world, referring to the world we live in), the Truth of Suffering is sometimes called 'harm', sometimes 'oppression', sometimes 'change', sometimes 'realm', sometimes 'gathering', sometimes 'thorn', sometimes 'dependence on roots', sometimes 'unreality', sometimes 'ulcer', and sometimes 'foolish actions'.
The Truth of the Origin of Suffering is sometimes called 'fire', sometimes 'that which destroys', sometimes 'the meaning of feeling', sometimes 'awareness', sometimes 'expedient means', sometimes 'determination', sometimes 'net', sometimes 'thought', sometimes 'following sentient beings', and sometimes 'the root of delusion'.
The Truth of the Cessation of Suffering is sometimes called 'unobstructed', sometimes 'pure and free from defilement', sometimes 'tranquility', sometimes 'formless', sometimes 'immortality', sometimes 'nothingness', sometimes 'the cessation of conditions', sometimes 'cessation', sometimes 'truth', and sometimes 'natural abiding'.
The Truth of the Path to the Cessation of Suffering is sometimes called 'one vehicle', sometimes 'approaching tranquility', sometimes 'guidance', sometimes 'ultimate hope', sometimes 'always inseparable', sometimes 'able to relinquish burdens', sometimes 'reaching the non-destination', sometimes 'followed by the sages', sometimes 'the path of the immortals', and sometimes 'ten treasuries'.
'O Buddha's children!' In this Saha world, the names for the Four Noble Truths like these are forty billion hundred thousand nayutas (nayuta, a large numerical unit), and they are spoken differently according to the dispositions of the sentient beings to be tamed.
'O Buddha's children!' As the Truth of Suffering is called in the Saha world, in the Miksuna world, it is sometimes called 'seeking the root', sometimes 'cannot escape', sometimes 'unbound roots', sometimes 'doing what should not be done', sometimes 'all unreal', sometimes 'weakness of discrimination', sometimes 'accomplishment of place', sometimes 'the primary harm', sometimes 'movement', and sometimes 'bodily matters'.
The Truth of the Origin of Suffering is sometimes called 'feeling', sometimes 'branch', sometimes 'burning', sometimes 'firm', sometimes 'destroying the root', sometimes 'continuity', sometimes 'harmful actions', sometimes 'forgetting joy', sometimes 'source of birth', and sometimes 'division'.
The Truth of the Cessation of Suffering is sometimes called 'right meaning', sometimes 'firmness', sometimes 'praise', sometimes 'peace', sometimes 'good destination', sometimes 'taming', sometimes 'one path', sometimes 'free from afflictions', sometimes 'undisturbed', and sometimes 'ultimate'.
The Truth of the Path to the Cessation of Suffering is sometimes called 'fierce general', and sometimes 'not sinking'.
【English Translation】 O Truth-Seekers, in this Saha world (Saha world, referring to the world we live in), the Truth of Suffering is sometimes called 'harm', sometimes 'oppression', sometimes 'change', sometimes 'realm', sometimes 'gathering', sometimes 'thorn', sometimes 'dependence on roots', sometimes 'unreality', sometimes 'ulcer', and sometimes 'foolish actions'. The Truth of the Origin of Suffering is sometimes called 'fire', sometimes 'that which destroys', sometimes 'the meaning of feeling', sometimes 'awareness', sometimes 'expedient means', sometimes 'determination', sometimes 'net', sometimes 'thought', sometimes 'following sentient beings', and sometimes 'the root of delusion'. The Truth of the Cessation of Suffering is sometimes called 'unobstructed', sometimes 'pure and free from defilement', sometimes 'tranquility', sometimes 'formless', sometimes 'immortality', sometimes 'nothingness', sometimes 'the cessation of conditions', sometimes 'cessation', sometimes 'truth', and sometimes 'natural abiding'. The Truth of the Path to the Cessation of Suffering is sometimes called 'one vehicle', sometimes 'approaching tranquility', sometimes 'guidance', sometimes 'ultimate hope', sometimes 'always inseparable', sometimes 'able to relinquish burdens', sometimes 'reaching the non-destination', sometimes 'followed by the sages', sometimes 'the path of the immortals', and sometimes 'ten treasuries'. 'O Buddha's children!' In this Saha world, the names for the Four Noble Truths like these are forty billion hundred thousand nayutas (nayuta, a large numerical unit), and they are spoken differently according to the dispositions of the sentient beings to be tamed. 'O Buddha's children!' As the Truth of Suffering is called in the Saha world, in the Miksuna world, it is sometimes called 'seeking the root', sometimes 'cannot escape', sometimes 'unbound roots', sometimes 'doing what should not be done', sometimes 'all unreal', sometimes 'weakness of discrimination', sometimes 'accomplishment of place', sometimes 'the primary harm', sometimes 'movement', and sometimes 'bodily matters'. The Truth of the Origin of Suffering is sometimes called 'feeling', sometimes 'branch', sometimes 'burning', sometimes 'firm', sometimes 'destroying the root', sometimes 'continuity', sometimes 'harmful actions', sometimes 'forgetting joy', sometimes 'source of birth', and sometimes 'division'. The Truth of the Cessation of Suffering is sometimes called 'right meaning', sometimes 'firmness', sometimes 'praise', sometimes 'peace', sometimes 'good destination', sometimes 'taming', sometimes 'one path', sometimes 'free from afflictions', sometimes 'undisturbed', and sometimes 'ultimate'. The Truth of the Path to the Cessation of Suffering is sometimes called 'fierce general', and sometimes 'not sinking'.
或名超出、或名勤方便、或名普眼、或名離邊、或名覺悟、或名得妙、或名無上目、或名觀方。
「諸佛子！彼密訓世界如是等四諦名字有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如娑婆世界所名苦諦，于最勇世界，或名恐怖、或名福斷、或名應訶責、或名常給、或名粗歰、或名常怨、或名離勝、或名奪利、或名難共事、或名虛妄、或名勢力。所名苦集諦者，或名因緣、或名癡元、或名怨林、或名刃枝、或名滅味、或名仇對、或名味著、或名導引、或名增闇、或名害利。所名苦滅諦者，或名大義、或名饒益分、或名義中義、或名無量、或名見、或名虛妄斷、或名最勝、或名常、或名住、或名無為。所名苦滅道諦者，或名滅火、或名勝枝、或名定分別、或名不退、或名深方便、或名出、或名最上、或名至非趣、或名解脫、或名能令解脫。
「諸佛子！彼最勇世界如是等四諦名有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如娑婆世界所說苦諦，于離垢世界，或名悔恨、或名資待、或名分別、或名輪迴、或名前行、或名一味、或名非法、或名現前地、或名最邪、或名邪見、或名不可忍。所名苦集諦者，或名虛器、或名分、或名甘忍、或名生地、或名取
【現代漢語翻譯】 現代漢語譯本：或者名為超出（超越），或者名為勤方便（精勤的方便法門），或者名為普眼（普遍的眼光），或者名為離邊（遠離偏見），或者名為覺悟（開悟），或者名為得妙（獲得微妙的境界），或者名為無上目（無上的眼睛），或者名為觀方（觀察方向）。
『諸佛子！彼密訓世界對於四諦的名稱有四十億百千那由他（極大的數量單位），隨著眾生所應調伏的根性，而作如是宣說。
『諸佛子！如娑婆世界所稱的苦諦，在最勇世界，或者名為恐怖，或者名為福斷（福報斷絕），或者名為應訶責（應該被呵責），或者名為常給（常常給予），或者名為粗澀，或者名為常怨（常常怨恨），或者名為離勝（遠離殊勝），或者名為奪利（剝奪利益），或者名為難共事（難以共事），或者名為虛妄，或者名為勢力。所稱的苦集諦，或者名為因緣，或者名為癡元（愚癡的根源），或者名為怨林（怨恨的叢林），或者名為刃枝（刀刃的枝條），或者名為滅味（滅絕滋味），或者名為仇對（仇敵），或者名為味著（執著于味道），或者名為導引（引導），或者名為增闇（增加黑暗），或者名為害利（損害利益）。所稱的苦滅諦，或者名為大義（偉大的意義），或者名為饒益分（饒益的部分），或者名為義中義（意義中的意義），或者名為無量，或者名為見（見解），或者名為虛妄斷（虛妄的斷除），或者名為最勝（最殊勝），或者名為常（永恒），或者名為住（安住），或者名為無為（不造作）。所稱的苦滅道諦，或者名為滅火（熄滅火焰），或者名為勝枝（殊勝的枝條），或者名為定分別（確定的分別），或者名為不退（不退轉），或者名為深方便（甚深的方便法門），或者名為出（出離），或者名為最上（最上等的），或者名為至非趣（到達非趣），或者名為解脫，或者名為能令解脫（能夠使人解脫）。
『諸佛子！彼最勇世界對於四諦的名稱有四十億百千那由他，隨著眾生所應調伏的根性，而作如是宣說。
『諸佛子！如娑婆世界所說的苦諦，在離垢世界，或者名為悔恨，或者名為資待（依賴），或者名為分別，或者名為輪迴，或者名為前行（先行），或者名為一味（單一的味道），或者名為非法，或者名為現前地（現前的境地），或者名為最邪（最邪惡），或者名為邪見，或者名為不可忍。所稱的苦集諦，或者名為虛器（空虛的器皿），或者名為分（部分），或者名為甘忍（甘願忍受），或者名為生地（產生的地方），或者名為取（執取）
【English Translation】 English version: Or it is named 'Transcending', or it is named 'Diligent Expedient', or it is named 'Universal Eye', or it is named 'Leaving the Extremes', or it is named 'Enlightenment', or it is named 'Attaining the Wonderful', or it is named 'Supreme Eye', or it is named 'Observing Directions'.
'Oh, sons of the Buddhas! In that Secret Teaching World, there are forty billion hundred thousand nayutas (a very large number unit) of names for the Four Noble Truths, which are spoken according to the beings that need to be tamed.
'Oh, sons of the Buddhas! As the Truth of Suffering is named in the Saha World, in the Most Courageous World, it is named 'Terror', or 'Cessation of Blessings', or 'Should be Reproached', or 'Always Giving', or 'Coarse and Rough', or 'Constant Resentment', or 'Separation from Superiority', or 'Seizing Benefits', or 'Difficult to Work With', or 'Falsehood', or 'Power'. What is named the Truth of the Cause of Suffering, is named 'Causation', or 'Root of Ignorance', or 'Forest of Resentment', or 'Branch of a Blade', or 'Extinction of Taste', or 'Enemies', or 'Attachment to Taste', or 'Guidance', or 'Increasing Darkness', or 'Harmful Benefits'. What is named the Truth of the Cessation of Suffering, is named 'Great Meaning', or 'Beneficial Portion', or 'Meaning within Meaning', or 'Immeasurable', or 'View', or 'Cessation of Falsehood', or 'Most Superior', or 'Eternal', or 'Abiding', or 'Unconditioned'. What is named the Truth of the Path to the Cessation of Suffering, is named 'Extinguishing Fire', or 'Superior Branch', or 'Definite Discrimination', or 'Non-Retrogression', or 'Profound Expedient', or 'Departure', or 'Most Supreme', or 'Reaching the Non-Destination', or 'Liberation', or 'That Which Enables Liberation'.
'Oh, sons of the Buddhas! In that Most Courageous World, there are forty billion hundred thousand nayutas of names for the Four Noble Truths, which are spoken according to the beings that need to be tamed.
'Oh, sons of the Buddhas! As the Truth of Suffering is spoken in the Saha World, in the Stainless World, it is named 'Regret', or 'Reliance', or 'Discrimination', or 'Rebirth', or 'Preceding Action', or 'One Taste', or 'Unlawful', or 'Present Ground', or 'Most Evil', or 'Evil View', or 'Unbearable'. What is named the Truth of the Cause of Suffering, is named 'Empty Vessel', or 'Part', or 'Willing Endurance', or 'Place of Birth', or 'Grasping'
、或名棄、或名增、或名擔、或名能生、或名堅縛。所名苦滅諦者，或名等等、或名空、或名無垢、或名勝根、或名勝等、或名無作、或名滅使、或名最上、或名畢竟、或名破印。所名苦滅道諦者，或名真堅固、或名方便分別、或名義根、或名真性、或名離愛、或名勝凈、或名有邊、或名寄全、或名究竟、或名凈虛妄。
「諸佛子！離垢世界如是等四諦名有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如娑婆世界所說苦諦，于真實境世界，或名愛慾、或名險根、或名海分、或名邪方便、或名分別根、或名流轉、或名生滅、或名障礙、或名倒根、或名有數。所名苦集諦者，或名愛、或名陷溺、或名不可盡、或名分、或名不正趣、或名津樑、或名事、或名障礙、或名器、或名動。所名苦滅諦者，或名相續斷、或名解散、或名無名、或名不作、或名不現、或名無作、或名無色、或名無燒、或名明、或名凈。所名苦滅道諦者，或名寂行、或名正行、或名修證、或名安隱道、或名無量壽、或名修究竟、或名常道、或名難得、或名彼岸、或名無敵。
「諸佛子！真實境世界如是等四諦名有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如娑婆世界所名苦諦者，于訶尼
【現代漢語翻譯】 現代漢語譯本 『或名為捨棄』，『或名為增長』，『或名為承擔』，『或名為能生』，『或名為堅固束縛』。所說的『苦滅諦』，『或名為等等』，『或名為空』，『或名為無垢』，『或名為殊勝根』，『或名為殊勝等』，『或名為無作』，『或名為滅使』，『或名為最上』，『或名為畢竟』，『或名為破印』。所說的『苦滅道諦』，『或名為真實堅固』，『或名為方便分別』，『或名為義根』，『或名為真性』，『或名為離愛』，『或名為殊勝清凈』，『或名為有邊』，『或名為寄託完全』，『或名為究竟』，『或名為清凈虛妄』。 『諸佛子！』離垢世界中，像這樣四諦的名稱有四十億百千那由他（極大的數量單位），隨著各種眾生所應調伏的情況，而作這樣的解說。 『諸佛子！』如同娑婆世界所說的『苦諦』，在真實境世界，『或名為愛慾』，『或名為險根』，『或名為海分』，『或名為邪方便』，『或名為分別根』，『或名為流轉』，『或名為生滅』，『或名為障礙』，『或名為顛倒根』，『或名為有數』。所說的『苦集諦』，『或名為愛』，『或名為陷溺』，『或名為不可窮盡』，『或名為分』，『或名為不正趣』，『或名為津樑』，『或名為事』，『或名為障礙』，『或名為器』，『或名為動』。所說的『苦滅諦』，『或名為相續斷』，『或名為解散』，『或名為無名』，『或名為不作』，『或名為不現』，『或名為無作』，『或名為無色』，『或名為無燒』，『或名為明』，『或名為凈』。所說的『苦滅道諦』，『或名為寂行』，『或名為正行』，『或名為修證』，『或名為安穩道』，『或名為無量壽』，『或名為修究竟』，『或名為常道』，『或名為難得』，『或名為彼岸』，『或名為無敵』。 『諸佛子！』真實境世界中，像這樣四諦的名稱有四十億百千那由他，隨著各種眾生所應調伏的情況，而作這樣的解說。 『諸佛子！』如同娑婆世界所說的『苦諦』，在訶尼
【English Translation】 English version 'Or named abandonment,' 'or named increase,' 'or named bearing,' 'or named capable of producing,' 'or named firm binding.' What is called the 'Truth of the Cessation of Suffering' is 'or named suchness,' 'or named emptiness,' 'or named immaculate,' 'or named superior root,' 'or named superior equality,' 'or named non-action,' 'or named cessation of cause,' 'or named supreme,' 'or named ultimate,' 'or named breaking the seal.' What is called the 'Truth of the Path to the Cessation of Suffering' is 'or named true firmness,' 'or named skillful means of discernment,' 'or named root of meaning,' 'or named true nature,' 'or named detachment from desire,' 'or named superior purity,' 'or named having an end,' 'or named complete reliance,' 'or named ultimate,' 'or named pure non-reality.' 『Oh, sons of the Buddha!』 In the world of Immaculate Purity, there are forty billion hundred thousand nayutas (an extremely large number unit) of names for the Four Noble Truths, spoken according to what is appropriate for the various beings to be tamed. 『Oh, sons of the Buddha!』 Just as the 'Truth of Suffering' is spoken of in the Saha world, in the world of True Reality, it is 'or named desire,' 'or named dangerous root,' 'or named ocean division,' 'or named wrong skillful means,' 'or named root of discernment,' 'or named transmigration,' 'or named arising and ceasing,' 'or named obstacle,' 'or named inverted root,' 'or named countable.' What is called the 'Truth of the Origin of Suffering' is 'or named desire,' 'or named sinking,' 'or named inexhaustible,' 'or named division,' 'or named wrong direction,' 'or named ferry,' 'or named matter,' 'or named obstacle,' 'or named vessel,' 'or named movement.' What is called the 'Truth of the Cessation of Suffering' is 'or named continuous cessation,' 'or named dissolution,' 'or named nameless,' 'or named non-action,' 'or named non-appearance,' 'or named non-action,' 'or named formless,' 'or named non-burning,' 'or named brightness,' 'or named purity.' What is called the 'Truth of the Path to the Cessation of Suffering' is 'or named peaceful practice,' 'or named right practice,' 'or named cultivation and realization,' 'or named path of peace,' 'or named immeasurable life,' 'or named ultimate cultivation,' 'or named eternal path,' 'or named difficult to obtain,' 'or named the other shore,' 'or named invincible.' 『Oh, sons of the Buddha!』 In the world of True Reality, there are forty billion hundred thousand nayutas of names for the Four Noble Truths, spoken according to what is appropriate for the various beings to be tamed. 『Oh, sons of the Buddha!』 Just as the 'Truth of Suffering' is spoken of in the Saha world, in the world of Hani
世界，或名掠取、或名非善友、或名戰怖、或名多言、或名真地獄、或名非法調伏、或名重擔、或名壞根、或名虛妄、或名虛妄根。所名苦集諦者，或名貪、或名作、或名惡、或名生、或名絞縛、或名想、或名有果、或名不愛、或名不應說、或名迴轉。所名苦滅諦者，或名不轉、或名解脫、或名無作、或名離愛、或名堅固、或名真實、或名離癡、或名寂滅、或名賢聖、或名離怨敵。所名苦滅道諦者，或名正語、或名無諍、或名教導、或名迴向心、或名廣妙、或名分別方便、或名有數、或名趣寂靜、或名勝智、或名善解義。
「諸佛子！訶尼世界如是等四諦名有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如娑婆世界所言苦諦者，于饒益世界，或名重擔、或名危脆、或名賊等、或名生死、或名非歡喜、或名流轉、或名疲勞、或名醜貌、或名能生、或名利刃。所言苦集諦者，或名流散、或名擾亂、或名煩惱、或名羸劣、或名漂淪、或名乖違、或名非解脫、或名所作、或名取、或名虛妄。所言苦滅諦者，或名離獄、或名真實、或名離諸難、或名覆護、或名善因、或名隨至、或名根、或名離枝、或名無為、或名無次第。所言苦滅道諦者，或名達無所有、或名一切因、或名善本、或名明至、或名
【現代漢語翻譯】 現代漢語譯本 世界，又名掠奪、又名非善友、又名戰慄恐懼、又名多言、又名真地獄、又名非法調伏、又名重擔、又名壞根、又名虛妄、又名虛妄之根。所謂的苦集諦（duhkha-samudaya-satya，苦的生起之真理），又名貪慾、又名造作、又名惡、又名生、又名束縛、又名妄想、又名有果報、又名不愛、又名不應說、又名輪迴。所謂的苦滅諦（duhkha-nirodha-satya，苦的止息之真理），又名不輪迴、又名解脫、又名無為、又名離愛、又名堅固、又名真實、又名離癡、又名寂滅、又名賢聖、又名離怨敵。所謂的苦滅道諦（duhkha-nirodha-marga-satya，通往苦之止息的道路之真理），又名正語、又名無諍、又名教導、又名迴向心、又名廣大微妙、又名分別方便、又名有數、又名趨向寂靜、又名殊勝智慧、又名善解義。 『諸佛子！訶尼（Harini）世界像這樣，四諦（catvari-arya-satyani，四聖諦）的名號有四十億百千那由他（nayuta，數量單位），隨著眾生所應調伏的根性，而作如是宣說。 『諸佛子！如娑婆（Saha）世界所說的苦諦，在饒益世界，又名重擔、又名危脆、又名盜賊等、又名生死、又名非歡喜、又名流轉、又名疲勞、又名醜陋、又名能生、又名利刃。所說的苦集諦，又名流散、又名擾亂、又名煩惱、又名羸弱、又名漂淪、又名乖違、又名非解脫、又名所作、又名執取、又名虛妄。所說的苦滅諦，又名離獄、又名真實、又名離諸難、又名覆護、又名善因、又名隨至、又名根、又名離枝、又名無為、又名無次第。所說的苦滅道諦，又名通達無所有、又名一切因、又名善本、又名明至、又名
【English Translation】 English version The world is also named plundering, also named not a good friend, also named war and fear, also named much talk, also named true hell, also named unlawful taming, also named heavy burden, also named broken root, also named falsehood, also named root of falsehood. That which is named the truth of the origin of suffering (duhkha-samudaya-satya), is also named greed, also named action, also named evil, also named birth, also named binding, also named thought, also named having consequences, also named not loving, also named not to be spoken, also named turning around. That which is named the truth of the cessation of suffering (duhkha-nirodha-satya), is also named not turning, also named liberation, also named non-action, also named detachment from love, also named firm, also named true, also named detachment from ignorance, also named tranquility, also named virtuous, also named detachment from enemies. That which is named the truth of the path to the cessation of suffering (duhkha-nirodha-marga-satya), is also named right speech, also named non-contention, also named teaching, also named turning the mind, also named vast and wonderful, also named discerning means, also named having number, also named tending towards tranquility, also named superior wisdom, also named good understanding of meaning. 『Disciples of the Buddha! The world of Harini, like this, has forty billion hundred thousand nayutas (nayuta, a unit of number) of names for the Four Noble Truths (catvari-arya-satyani), which are spoken according to the dispositions of the beings to be tamed. 『Disciples of the Buddha! As the truth of suffering is spoken in the Saha world, in the world of Abundant Benefit, it is also named heavy burden, also named fragile, also named thieves, etc., also named birth and death, also named not joyful, also named flowing, also named fatigue, also named ugly appearance, also named capable of producing, also named sharp blade. That which is named the truth of the origin of suffering, is also named scattering, also named disturbance, also named afflictions, also named weak, also named sinking, also named contrary, also named not liberation, also named what is done, also named grasping, also named falsehood. That which is named the truth of the cessation of suffering, is also named leaving prison, also named true, also named leaving all difficulties, also named protection, also named good cause, also named following, also named root, also named leaving branches, also named non-action, also named without sequence. That which is named the truth of the path to the cessation of suffering, is also named reaching non-existence, also named all causes, also named good foundation, also named clear arrival, also named
不轉法、或名有盡、或名大道、或名能調伏、或名安隱、或名非流轉。◎
大方廣佛華嚴經卷第四 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第五
東晉天竺三藏佛馱跋陀羅譯
四諦品第四之二
「◎諸佛子！饒益世界如是等四諦名有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如娑婆世界所言苦諦者，于鮮少世界，或名惡逆心、或名不長慧、或名邪念、或名流轉、或名無慚愧、或名貪根、或名熾然、或名刺棘、或名火山、或名憂惱。所言苦集諦者，或名廣地、或名來起、或名遠智、或名眾惱、或名恐怖、或名放逸、或名大失、或名著處、或名無主、或名相續。所言苦滅諦者，或名具足滿、或名甘露、或名非我所、或名無主、或名虛妄斷、或名安樂住、或名無量、或名斷流、或名非趣、或名不二。所名苦滅道諦者，或名光明、或名堅實、或名知深義、或名正業、或名非生滅、或名非相續、或名凈導、或名正趣、或名凈方便、或名勝見。
「諸佛子！鮮少世界如是等四諦名有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如娑婆世界所名苦諦者，于知足世界，或名流轉、或名失利、或名染
【現代漢語翻譯】 現代漢語譯本 不轉法，又名有盡（指涅槃），又名大道（指通往涅槃的道路），又名能調伏（指能調伏煩惱），又名安隱（指安穩平靜的狀態），又名非流轉（指不再輪迴）。
《大方廣佛華嚴經》卷第四 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第五
東晉天竺三藏佛馱跋陀羅譯
四諦品第四之二
『諸佛子！爲了利益世界，像這樣的四諦之名有四十億百千那由他（數量單位，表示極大的數目），隨順各種眾生所應調伏的根性，而作如此的解說。
『諸佛子！例如在娑婆世界所說的苦諦，在鮮少世界，或者稱為惡逆心，或者稱為不長慧，或者稱為邪念，或者稱為流轉，或者稱為無慚愧，或者稱為貪根，或者稱為熾然，或者稱為刺棘，或者稱為火山，或者稱為憂惱。所說的苦集諦，或者稱為廣地，或者稱為來起，或者稱為遠智，或者稱為眾惱，或者稱為恐怖，或者稱為放逸，或者稱為大失，或者稱為著處，或者稱為無主，或者稱為相續。所說的苦滅諦，或者稱為具足滿，或者稱為甘露，或者稱為非我所，或者稱為無主，或者稱為虛妄斷，或者稱為安樂住，或者稱為無量，或者稱為斷流，或者稱為非趣，或者稱為不二。所說的苦滅道諦，或者稱為光明，或者稱為堅實，或者稱為知深義，或者稱為正業，或者稱為非生滅，或者稱為非相續，或者稱為凈導，或者稱為正趣，或者稱為凈方便，或者稱為勝見。
『諸佛子！在鮮少世界，像這樣的四諦之名有四十億百千那由他，隨順各種眾生所應調伏的根性，而作如此的解說。
『諸佛子！例如在娑婆世界所說的苦諦，在知足世界，或者稱為流轉，或者稱為失利，或者稱為染污。
【English Translation】 English version Not turning Dharma, also named Having an End (referring to Nirvana), also named Great Path (referring to the path to Nirvana), also named Able to Subdue (referring to the ability to subdue afflictions), also named Peaceful and Secure (referring to a state of peace and tranquility), also named Non-Revolving (referring to no more reincarnation).
The Great Extensive Buddha Flower Adornment Sutra, Volume 4 Taisho Tripitaka Volume 09 No. 0278 The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 5
Translated by Tripitaka Bhudhabhadra of Tianzhu (India) of the Eastern Jin Dynasty
Chapter Four, Part Two: The Four Noble Truths
'Oh, Buddhas' children! To benefit the world, the names of the Four Noble Truths are like this, there are forty billion hundred thousand nayutas (a unit of large number, indicating an extremely large number), according to the different dispositions of all sentient beings that should be subdued, thus they are explained.
'Oh, Buddhas' children! For example, what is called the Truth of Suffering in the Saha world, in the world of Few, it is called Evil and Rebellious Mind, or Not Growing Wisdom, or Wrong Thought, or Revolving, or Shamelessness, or Root of Greed, or Burning, or Thorns, or Volcano, or Worry and Distress. What is called the Truth of the Cause of Suffering, it is called Vast Land, or Arising, or Far Wisdom, or Many Afflictions, or Terror, or Carelessness, or Great Loss, or Attachment, or Masterless, or Continuity. What is called the Truth of the Cessation of Suffering, it is called Complete Fulfillment, or Sweet Dew, or Not Mine, or Masterless, or Cessation of Illusion, or Peaceful Abiding, or Immeasurable, or Cessation of Flow, or Non-Destination, or Non-Duality. What is called the Truth of the Path to the Cessation of Suffering, it is called Light, or Solid, or Knowing Profound Meaning, or Right Action, or Non-Birth and Non-Death, or Non-Continuity, or Pure Guidance, or Right Destination, or Pure Means, or Superior View.
'Oh, Buddhas' children! In the world of Few, the names of the Four Noble Truths are like this, there are forty billion hundred thousand nayutas, according to the different dispositions of all sentient beings that should be subdued, thus they are explained.
'Oh, Buddhas' children! For example, what is called the Truth of Suffering in the Saha world, in the world of Contentment, it is called Revolving, or Loss of Benefit, or Defilement.
污障、或名重擔、或名惡形、或名內惡、或名非專到、或名害處、或名苦惱。所言苦集諦者，或名能持、或名方便、或名過時、或名非實法、或名無底、或名攝受、或名離戒、或名煩惱法、或名無量見、或名惡聚。所言苦滅諦者，或名壞身、或名不放逸、或名真實、或名等等、或名清凈、或名離生、或名離曲、或名無相、或名具足、或名不生。所言苦滅道諦者，或名境界言斷、或名功德聚、或名順義、或名廣方便、或名虛妄盡、或名住壽道、或名可稱數、或名正念、或名常道、或名解脫。
「諸佛子！知足世界如是等四諦名有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如娑婆世界所名苦諦者，于所求世界，或名害、或名壞瓶、或名我所、或名身趣、或名流轉、或名衰主、或名苦、或名輕飄、或名無味、或名來去。所名苦集諦者，或名行、或名憤毒、或名惡行、或名受枝、或名不起疾、或名雜毒、或名虛稱、或名離勝、或名熾然、或名驚駭。所名苦滅諦者，或名非聚、或名非處、或名妙藥、或名不可壞、或名不沒、或名不可量、或名大、或名覺枝、或名離染、或名障礙。所名苦滅道諦者，或名勝行、或名離欲、或名諦究竟、或名入深義、或名實究竟、或名凈現、或名持念、或名離障、
【現代漢語翻譯】 現代漢語譯本 『污障』（煩惱的障礙），又名『重擔』（難以承受的負擔），又名『惡形』（醜陋的形態），又名『內惡』（內在的邪惡），又名『非專到』（不能專注），又名『害處』（有害的事物），又名『苦惱』（痛苦和煩惱）。所說的『苦集諦』（苦的根源）是指，又名『能持』（能夠執持），又名『方便』（導致苦的手段），又名『過時』（不合時宜），又名『非實法』（不真實的法），又名『無底』（沒有底線），又名『攝受』（被吸收），又名『離戒』（違背戒律），又名『煩惱法』（產生煩惱的法），又名『無量見』（無量的見解），又名『惡聚』（邪惡的聚集）。所說的『苦滅諦』（苦的止息）是指，又名『壞身』（身體的壞滅），又名『不放逸』（不懈怠），又名『真實』（真實的），又名『等等』（平等），又名『清凈』（清凈的），又名『離生』（脫離生），又名『離曲』（脫離彎曲），又名『無相』（沒有相狀），又名『具足』（圓滿具足），又名『不生』（不生起）。所說的『苦滅道諦』（通向苦滅的道路）是指，又名『境界言斷』（斷除對境界的執著），又名『功德聚』（功德的聚集），又名『順義』（符合正義），又名『廣方便』（廣大的方便），又名『虛妄盡』（虛妄的止息），又名『住壽道』（安住于壽命之道），又名『可稱數』（可以稱量），又名『正念』（正確的念頭），又名『常道』（永恒的道路），又名『解脫』（解脫）。 『諸佛子！』（各位佛的弟子），要知道，像這樣的四諦（苦、集、滅、道）在不同的世界有四十億百千那由他（極大的數字）個不同的名稱，這是爲了隨順各種眾生，根據他們的情況而說的。 『諸佛子！』（各位佛的弟子），例如在娑婆世界（我們所處的世界）被稱為『苦諦』（苦的真理）的，在所求世界，可能被稱為『害』（傷害），或『壞瓶』（破碎的瓶子），或『我所』（屬於我的），或『身趣』（身體的去處），或『流轉』（輪迴），或『衰主』（衰敗的主宰），或『苦』（痛苦），或『輕飄』（輕浮），或『無味』（沒有味道），或『來去』（來來去去）。被稱為『苦集諦』（苦的根源）的，可能被稱為『行』（行為），或『憤毒』（憤怒的毒素），或『惡行』（邪惡的行為），或『受枝』（接受的枝條），或『不起疾』（無法快速起身），或『雜毒』（混合的毒素），或『虛稱』（虛假的稱呼），或『離勝』（遠離殊勝），或『熾然』（熾熱），或『驚駭』（驚恐）。被稱為『苦滅諦』（苦的止息）的，可能被稱為『非聚』（不是聚集），或『非處』（不是處所），或『妙藥』（奇妙的藥物），或『不可壞』（不可破壞），或『不沒』（不消失），或『不可量』（不可衡量），或『大』（偉大），或『覺枝』（覺悟的枝條），或『離染』（脫離污染），或『障礙』（障礙）。被稱為『苦滅道諦』（通向苦滅的道路）的，可能被稱為『勝行』（殊勝的行為），或『離欲』（脫離慾望），或『諦究竟』（真理的究竟），或『入深義』（進入深奧的意義），或『實究竟』（真實的究竟），或『凈現』（清凈的顯現），或『持念』（保持正念），或『離障』（脫離障礙）。
【English Translation】 English version 'Defilement-obstacle' (the obstacle of afflictions), also called 'heavy burden' (a burden that is difficult to bear), also called 'evil form' (an ugly form), also called 'inner evil' (inner wickedness), also called 'non-focused' (unable to concentrate), also called 'harmful' (harmful things), also called 'distress' (pain and distress). What is called 'the truth of the origin of suffering' (the source of suffering) refers to, also called 'able to hold' (able to hold on), also called 'expedient' (means leading to suffering), also called 'outdated' (out of date), also called 'unreal dharma' (unreal dharma), also called 'bottomless' (no bottom line), also called 'absorption' (being absorbed), also called 'abandoning precepts' (violating precepts), also called 'affliction dharma' (dharma that produces afflictions), also called 'immeasurable views' (immeasurable views), also called 'evil gathering' (a gathering of evil). What is called 'the truth of the cessation of suffering' (the cessation of suffering) refers to, also called 'destruction of the body' (the destruction of the body), also called 'non-negligence' (not being negligent), also called 'real' (real), also called 'equal' (equal), also called 'pure' (pure), also called 'separation from birth' (separation from birth), also called 'separation from crookedness' (separation from crookedness), also called 'formless' (without form), also called 'complete' (completely complete), also called 'non-arising' (not arising). What is called 'the truth of the path to the cessation of suffering' (the path to the cessation of suffering) refers to, also called 'cessation of attachment to realms' (cessation of attachment to realms), also called 'gathering of merits' (gathering of merits), also called 'conforming to righteousness' (conforming to righteousness), also called 'vast expedient' (vast expedient), also called 'cessation of delusion' (cessation of delusion), also called 'abiding in the path of life' (abiding in the path of life), also called 'measurable' (measurable), also called 'right mindfulness' (right mindfulness), also called 'eternal path' (eternal path), also called 'liberation' (liberation). 'Disciples of the Buddhas!' (all disciples of the Buddha), know that such four noble truths (suffering, origin, cessation, path) have forty billion hundred thousand nayutas (an extremely large number) of different names in different worlds, which are spoken according to the circumstances of various sentient beings. 'Disciples of the Buddhas!' (all disciples of the Buddha), for example, what is called 'the truth of suffering' (the truth of suffering) in the Saha world (the world we live in), in the world being sought, may be called 'harm' (harm), or 'broken bottle' (broken bottle), or 'mine' (belonging to me), or 'destination of the body' (destination of the body), or 'transmigration' (reincarnation), or 'master of decline' (master of decline), or 'suffering' (suffering), or 'light and floating' (light and floating), or 'tasteless' (tasteless), or 'coming and going' (coming and going). What is called 'the truth of the origin of suffering' (the source of suffering) may be called 'action' (action), or 'anger poison' (poison of anger), or 'evil action' (evil action), or 'receiving branch' (receiving branch), or 'unable to rise quickly' (unable to rise quickly), or 'mixed poison' (mixed poison), or 'false name' (false name), or 'separation from excellence' (separation from excellence), or 'blazing' (blazing), or 'terrifying' (terrifying). What is called 'the truth of the cessation of suffering' (the cessation of suffering) may be called 'non-gathering' (not gathering), or 'non-place' (not a place), or 'wonderful medicine' (wonderful medicine), or 'indestructible' (indestructible), or 'not disappearing' (not disappearing), or 'immeasurable' (immeasurable), or 'great' (great), or 'branch of awakening' (branch of awakening), or 'separation from defilement' (separation from defilement), or 'obstacle' (obstacle). What is called 'the truth of the path to the cessation of suffering' (the path to the cessation of suffering) may be called 'superior practice' (superior practice), or 'separation from desire' (separation from desire), or 'ultimate truth' (ultimate truth), or 'entering profound meaning' (entering profound meaning), or 'ultimate reality' (ultimate reality), or 'pure manifestation' (pure manifestation), or 'maintaining mindfulness' (maintaining mindfulness), or 'separation from obstacles' (separation from obstacles).
或名救濟、或名勝枝。
「諸佛子！所求世界如是等四諦名有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如娑婆世界所名苦諦者，于解脫音世界，或名匿疵、或名眾生、或名依枝、或名壞勝、或名障礙、或名駛流、或名遠、或名藏、或名受、或名苦枝。所名苦集諦者，或名遏調伏、或名心趣、或名能縛、或名常念、或名彼邊、或名離修、或名虛妄、或名門、或名輕飄、或名隱覆。所言苦滅諦者，或名非處、或名無上勝、或名不還、或名滅諍、或名小、或名無害、或名善住、或名無盡、或名廣、或名無價等。所言苦滅道諦者，或名自見令見、或名摧敵、或名分別印、或名入相、或名難得、或名無量義、或名能起明、或名和合道、或名向不動、或名勝義。
「諸佛子！解脫音世界如是等四諦名有四十億百千那由他，隨諸眾生所應調伏，作如是說。
「諸佛子！如此娑婆世界及十方佛剎說四諦名，如是東方百千億不可量、不可數、不可思議、不可稱、無等、無邊、無分齊、不可說虛空、法界等一切世界中，說四諦名，各有四十億百千那由他，隨諸眾生所應調伏，作如是說。南、西、北方，四維，上、下，亦復如是。」
大方廣佛華嚴經如來光明覺品第五
爾時，
【現代漢語翻譯】 現代漢語譯本 或者名為救濟，或者名為勝枝。 『諸位佛子！所說的世界，像這樣四諦的名稱就有四十億百千那由他（那由他：數量單位，意為極大的數目），隨順各種眾生應該被調伏的情況，而作這樣的宣說。 『諸位佛子！例如娑婆世界所說的苦諦，在解脫音世界，或者名為匿疵，或者名為眾生，或者名為依枝，或者名為壞勝，或者名為障礙，或者名為駛流，或者名為遠，或者名為藏，或者名為受，或者名為苦枝。所說的苦集諦，或者名為遏調伏，或者名為心趣，或者名為能縛，或者名為常念，或者名為彼邊，或者名為離修，或者名為虛妄，或者名為門，或者名為輕飄，或者名為隱覆。所說的苦滅諦，或者名為非處，或者名為無上勝，或者名為不還，或者名為滅諍，或者名為小，或者名為無害，或者名為善住，或者名為無盡，或者名為廣，或者名為無價等。所說的苦滅道諦，或者名為自見令見，或者名為摧敵，或者名為分別印，或者名為入相，或者名為難得，或者名為無量義，或者名為能起明，或者名為和合道，或者名為向不動，或者名為勝義。 『諸位佛子！解脫音世界像這樣四諦的名稱就有四十億百千那由他，隨順各種眾生應該被調伏的情況，而作這樣的宣說。 『諸位佛子！像這樣娑婆世界以及十方佛剎所說的四諦名稱，像這樣東方百千億不可量、不可數、不可思議、不可稱、無等、無邊、無分齊、不可說虛空、法界等一切世界中，所說的四諦名稱，各有四十億百千那由他，隨順各種眾生應該被調伏的情況，而作這樣的宣說。南方、西方、北方，四維，上方、下方，也是如此。』 大方廣佛華嚴經如來光明覺品第五 那時，
【English Translation】 English version Or it is named 'Relief,' or it is named 'Superior Branch.' 『Oh, sons of the Buddha! The names of the Four Noble Truths in the worlds thus described are forty billion hundred thousand nayutas (nayuta: a unit of large number, meaning extremely large number), and they are spoken according to how various sentient beings should be tamed.』 『Oh, sons of the Buddha! For example, what is called the Truth of Suffering in the Saha world, in the World of the Sound of Liberation, it is either named 'Hidden Flaw,' or 'Sentient Being,' or 'Dependent Branch,' or 'Destroyed Victory,' or 'Obstacle,' or 'Swift Current,' or 'Distant,' or 'Hidden,' or 'Reception,' or 'Branch of Suffering.' What is called the Truth of the Origin of Suffering, it is either named 'Restraining Taming,' or 'Mind's Inclination,' or 'That Which Binds,' or 'Constant Thought,' or 'That Shore,' or 'Separation from Practice,' or 'Falsehood,' or 'Gate,' or 'Light and Floating,' or 'Concealment.' What is called the Truth of the Cessation of Suffering, it is either named 'Non-Place,' or 'Supreme Victory,' or 'Non-Return,' or 'Cessation of Strife,' or 'Small,' or 'Harmless,' or 'Well-Dwelling,' or 'Endless,' or 'Vast,' or 'Priceless,' etc. What is called the Truth of the Path to the Cessation of Suffering, it is either named 'Self-Seeing and Causing to See,' or 'Destroying the Enemy,' or 'Distinguishing Seal,' or 'Entering the Form,' or 'Difficult to Obtain,' or 'Immeasurable Meaning,' or 'That Which Can Arouse Clarity,' or 'Path of Harmony,' or 'Towards the Immovable,' or 'Supreme Meaning.』 『Oh, sons of the Buddha! The names of the Four Noble Truths in the World of the Sound of Liberation thus described are forty billion hundred thousand nayutas, and they are spoken according to how various sentient beings should be tamed.』 『Oh, sons of the Buddha! Just as the names of the Four Noble Truths are spoken in this Saha world and the Buddha lands of the ten directions, in all the worlds of the east, which are a hundred thousand billion immeasurable, innumerable, inconceivable, inexpressible, unequaled, boundless, without limit, and inexpressible like space and the Dharma realm, the names of the Four Noble Truths each have forty billion hundred thousand nayutas, and they are spoken according to how various sentient beings should be tamed. The same is true for the south, west, north, the four intermediate directions, above, and below.』 The Great Extensive Buddha Flower Adornment Sutra, Chapter Five on the Light of the Tathagata's Enlightenment At that time,
世尊從兩足相輪放百億光明，遍照三千大千世界，百億閻浮提、百億弗婆提、百億拘伽尼、百億郁單越、百億大海、百億金剛圍山、百億菩薩生、百億菩薩出家、百億佛始成正覺、百億如來轉法輪、百億如來般泥洹、百億須彌山王、百億四天王天、百億三十三天、百億時天、百億兜率陀天、百億化樂天、百億他化樂天、百億梵天、百億光音天、百億遍凈天、百億果實天、百億色究竟天，此世界所有一切悉現。如此見佛坐蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，百億閻浮提亦復如是。
以佛神力故，百億閻浮提皆見十方各有一大菩薩，各與十世界塵數菩薩眷屬俱，來詣佛所。所謂：文殊師利菩薩、覺首菩薩、財首菩薩、寶首菩薩、德首菩薩、目首菩薩、精進首菩薩、法首菩薩、智首菩薩、賢首菩薩。是諸菩薩所從來國，金色世界、樂色、華色、薝蔔華色、青蓮華色、金色、寶色、金剛色、玻璃色、如實色世界。各于本國佛所，所謂：不動智佛、智慧火佛、凈智佛、具威儀智佛、明星智佛、究竟智佛、無上智佛、自在智佛、梵天智佛、伏怨智佛所，凈修梵行。
爾時，文殊師利以偈頌曰：
「若有知正覺， 解脫離諸漏， 不著一切世， 彼非凈道眼。 若有知如來， 觀察無所有，
【現代漢語翻譯】 現代漢語譯本：
世尊從兩足相輪（佛足底的輪狀紋）放出百億光明，遍照三千大千世界，包括百億閻浮提（南贍部洲）、百億弗婆提（東勝身洲）、百億拘伽尼（西牛貨洲）、百億郁單越（北俱盧洲）、百億大海、百億金剛圍山、百億菩薩誕生、百億菩薩出家、百億佛開始成就正覺、百億如來轉法輪、百億如來般涅槃、百億須彌山王、百億四天王天、百億三十三天、百億時天（夜摩天）、百億兜率陀天、百億化樂天、百億他化自在天、百億梵天、百億光音天、百億遍凈天、百億果實天（無雲天）、百億色究竟天，這個世界所有的一切都顯現出來。就像這樣，看到佛坐在蓮花藏獅子座上，有十個佛世界微塵數那麼多的菩薩眷屬圍繞著，百億閻浮提也是這樣。
因為佛的神力，百億閻浮提都看到十方各有一位大菩薩，各自帶領著十個世界微塵數那麼多的菩薩眷屬，來到佛所在的地方。他們是：文殊師利菩薩、覺首菩薩、財首菩薩、寶首菩薩、德首菩薩、目首菩薩、精進首菩薩、法首菩薩、智首菩薩、賢首菩薩。這些菩薩所來自的國度，分別是金色世界、樂色世界、華色世界、薝蔔華色世界、青蓮華色世界、金色世界、寶色世界、金剛色世界、玻璃色世界、如實色世界。他們各自在自己的國土的佛那裡，分別是：不動智佛、智慧火佛、凈智佛、具威儀智佛、明星智佛、究竟智佛、無上智佛、自在智佛、梵天智佛、伏怨智佛那裡，清凈地修行梵行。
這時，文殊師利菩薩用偈頌說道：
『如果有人認為知道正覺（佛的覺悟），解脫了所有煩惱，不執著於世間的一切，那他並不是真正擁有清凈的智慧之眼。 如果有人認為知道如來（佛的稱號），觀察到一切都是空無所有，』 English version:
The World Honored One emitted hundreds of billions of rays of light from the wheel marks on the soles of his feet, illuminating the three thousand great thousand worlds, including hundreds of billions of Jambudvipa (Southern Continent), hundreds of billions of Purvavideha (Eastern Continent), hundreds of billions of Aparagodaniya (Western Continent), hundreds of billions of Uttarakuru (Northern Continent), hundreds of billions of great oceans, hundreds of billions of Vajra mountain ranges, hundreds of billions of Bodhisattvas being born, hundreds of billions of Bodhisattvas leaving home, hundreds of billions of Buddhas beginning to attain perfect enlightenment, hundreds of billions of Tathagatas turning the Dharma wheel, hundreds of billions of Tathagatas entering Parinirvana, hundreds of billions of Mount Sumeru kings, hundreds of billions of Four Heavenly Kings heavens, hundreds of billions of Thirty-three heavens, hundreds of billions of Yama heavens, hundreds of billions of Tushita heavens, hundreds of billions of Nirmanarati heavens, hundreds of billions of Paranirmitavasavartin heavens, hundreds of billions of Brahma heavens, hundreds of billions of Abhasvara heavens, hundreds of billions of Subhakrtsna heavens, hundreds of billions of Anabhraka heavens, hundreds of billions of Akanistha heavens. Everything in this world was revealed. Just like this, seeing the Buddha sitting on a lion throne adorned with lotus blossoms, surrounded by Bodhisattva retinues as numerous as the dust particles of ten Buddha worlds, and the same was true for hundreds of billions of Jambudvipa.
Due to the Buddha's divine power, hundreds of billions of Jambudvipa all saw a great Bodhisattva in each of the ten directions, each leading a retinue of Bodhisattvas as numerous as the dust particles of ten worlds, coming to the place where the Buddha was. They were: Manjushri Bodhisattva, Jue Shou Bodhisattva, Cai Shou Bodhisattva, Bao Shou Bodhisattva, De Shou Bodhisattva, Mu Shou Bodhisattva, Jing Jin Shou Bodhisattva, Fa Shou Bodhisattva, Zhi Shou Bodhisattva, and Xian Shou Bodhisattva. The countries from which these Bodhisattvas came were: Golden Color World, Joyful Color World, Flower Color World, Champak Flower Color World, Blue Lotus Flower Color World, Golden Color World, Treasure Color World, Vajra Color World, Crystal Color World, and True Color World. Each of them was in their own country with their respective Buddhas, namely: Immovable Wisdom Buddha, Wisdom Fire Buddha, Pure Wisdom Buddha, Buddha of Complete Dignified Wisdom, Bright Star Wisdom Buddha, Ultimate Wisdom Buddha, Supreme Wisdom Buddha, Self-Mastery Wisdom Buddha, Brahma Wisdom Buddha, and Subduing Enmity Wisdom Buddha, practicing pure Brahma conduct.
At that time, Manjushri Bodhisattva spoke in verse:
'If one thinks they know perfect enlightenment, freed from all defilements, not attached to anything in the world, they do not possess the pure eye of wisdom. If one thinks they know the Tathagata, observing that everything is empty and without substance,' English translation line 1 English translation line 2
【English Translation】 The World Honored One emitted hundreds of billions of rays of light from the wheel marks on the soles of his feet, illuminating the three thousand great thousand worlds, including hundreds of billions of Jambudvipa (Southern Continent), hundreds of billions of Purvavideha (Eastern Continent), hundreds of billions of Aparagodaniya (Western Continent), hundreds of billions of Uttarakuru (Northern Continent), hundreds of billions of great oceans, hundreds of billions of Vajra mountain ranges, hundreds of billions of Bodhisattvas being born, hundreds of billions of Bodhisattvas leaving home, hundreds of billions of Buddhas beginning to attain perfect enlightenment, hundreds of billions of Tathagatas turning the Dharma wheel, hundreds of billions of Tathagatas entering Parinirvana, hundreds of billions of Mount Sumeru kings, hundreds of billions of Four Heavenly Kings heavens, hundreds of billions of Thirty-three heavens, hundreds of billions of Yama heavens, hundreds of billions of Tushita heavens, hundreds of billions of Nirmanarati heavens, hundreds of billions of Paranirmitavasavartin heavens, hundreds of billions of Brahma heavens, hundreds of billions of Abhasvara heavens, hundreds of billions of Subhakrtsna heavens, hundreds of billions of Anabhraka heavens, hundreds of billions of Akanistha heavens. Everything in this world was revealed. Just like this, seeing the Buddha sitting on a lion throne adorned with lotus blossoms, surrounded by Bodhisattva retinues as numerous as the dust particles of ten Buddha worlds, and the same was true for hundreds of billions of Jambudvipa. Due to the Buddha's divine power, hundreds of billions of Jambudvipa all saw a great Bodhisattva in each of the ten directions, each leading a retinue of Bodhisattvas as numerous as the dust particles of ten worlds, coming to the place where the Buddha was. They were: Manjushri Bodhisattva, Jue Shou Bodhisattva, Cai Shou Bodhisattva, Bao Shou Bodhisattva, De Shou Bodhisattva, Mu Shou Bodhisattva, Jing Jin Shou Bodhisattva, Fa Shou Bodhisattva, Zhi Shou Bodhisattva, and Xian Shou Bodhisattva. The countries from which these Bodhisattvas came were: Golden Color World, Joyful Color World, Flower Color World, Champak Flower Color World, Blue Lotus Flower Color World, Golden Color World, Treasure Color World, Vajra Color World, Crystal Color World, and True Color World. Each of them was in their own country with their respective Buddhas, namely: Immovable Wisdom Buddha, Wisdom Fire Buddha, Pure Wisdom Buddha, Buddha of Complete Dignified Wisdom, Bright Star Wisdom Buddha, Ultimate Wisdom Buddha, Supreme Wisdom Buddha, Self-Mastery Wisdom Buddha, Brahma Wisdom Buddha, and Subduing Enmity Wisdom Buddha, practicing pure Brahma conduct. At that time, Manjushri Bodhisattva spoke in verse: 'If one thinks they know perfect enlightenment, freed from all defilements, not attached to anything in the world, they do not possess the pure eye of wisdom. If one thinks they know the Tathagata, observing that everything is empty and without substance,'
知法散滅相， 彼人疾作佛。 能見此世界， 一切處無著， 如來身亦然， 是人疾成佛。 若於佛法中， 其心隨平等， 入不二法門， 彼人難思議。 若見我及佛， 安住平等相， 彼住無所住， 遠離一切有。 色受無有數， 想行識亦然， 能如是知者， 彼是大牟尼。 見者無所有， 所見法亦無， 明瞭一切法， 彼能照世間。 一念見諸佛， 出現於世間， 而實無所起， 彼人大名稱。 無我無眾生， 亦無有敗壞， 若轉如是相， 彼則無上人。 一中解無量， 無量中解一， 展轉生非實， 智者無所畏。」
如此處文殊師利說偈，一切處亦復如是。
爾時，光明過此世界，遍照東方十佛國土，南、西、北方，四維，上、下，亦復如是。彼一一世界中百億閻浮提，乃至百億色究竟天世界所有，一切悉現。如此見佛坐蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，彼一一世界中百億閻浮提亦復如是；佛神力故，皆見十方各有一大菩薩，各與十世界塵數菩薩眷屬俱，來詣佛所，所謂文殊師利乃至賢首等。是諸菩薩所從來國，金色世界乃至如實色世界，各于本國不動智佛乃至伏怨智佛所，凈修梵行。
【現代漢語翻譯】 現代漢語譯本 若能知曉諸法如幻如滅的本質，此人將迅速成佛。 若能洞見此世界，在一切處皆無執著，如來之身亦是如此，此人將迅速成佛。 若在佛法中，其心能隨順平等之理，進入不二法門，此人的境界難以思議。 若能視我與佛，安住于平等之相，此人便安住于無所住，遠離一切有為之法。 色、受皆無定數，想、行、識亦是如此，能如此了知者，便是大牟尼（大聖人）。 能見者無所見，所見之法亦無，明瞭一切法，此人便能照亮世間。 一念之間能見諸佛，顯現於世間，而實無所生起，此人便有大名聲。 無我，無眾生，亦無有敗壞，若能轉變如此之相，此人便是無上之人。 能在一中理解無量，在無量中理解一，輾轉生起皆非真實，智者便無所畏懼。 文殊師利菩薩如此說偈，一切處亦是如此。 爾時，光明超越此世界，遍照東方十佛國土，南方、西方、北方，四維，上方、下方，亦是如此。彼一一世界中，有百億閻浮提（我們所居住的娑婆世界），乃至百億色究竟天（佛教宇宙觀中最高的色界天）世界所有，一切都顯現出來。如此見到佛陀坐在蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，彼一一世界中百億閻浮提亦是如此；因佛陀的神力，皆見到十方各有一大菩薩，各與十世界塵數菩薩眷屬一同，來到佛陀所在之處，他們是文殊師利（智慧第一的菩薩）乃至賢首（華嚴宗初祖）等。這些菩薩所來自的國度，從金色世界乃至如實色世界，各自在本國的不動智佛（佛的智慧如如不動）乃至伏怨智佛（降伏煩惱的佛）處，清凈修行梵行。
【English Translation】 English version Knowing the nature of dharmas as scattering and ceasing, that person will quickly become a Buddha. If one can see this world, being unattached in all places, and the Tathagata's body is also like this, that person will quickly become a Buddha. If in the Buddha's Dharma, one's mind follows equality, entering the non-dual dharma gate, that person's state is inconceivable. If one sees me and the Buddha, abiding in the aspect of equality, that person abides in no-abiding, far from all existence. Form and feeling are without number, so are perception, volition, and consciousness. One who knows this is a great Muni (great sage). The seer has nothing to see, and the seen dharma is also non-existent. Understanding all dharmas, that person can illuminate the world. In a single thought, one can see all Buddhas appearing in the world, yet in reality, nothing arises. That person has a great reputation. There is no self, no sentient beings, and no decay. If one can transform such aspects, that person is the supreme one. Understanding the immeasurable in one, and understanding one in the immeasurable, the arising and ceasing are not real. The wise have no fear. Thus, Manjushri (Bodhisattva of Wisdom) spoke this verse, and it is the same in all places. At that time, the light surpassed this world, illuminating ten Buddha lands in the east, and it was the same in the south, west, north, four intermediate directions, above, and below. In each of those worlds, there were hundreds of billions of Jambudvipa (the world we live in), and even all of the hundreds of billions of Akanistha (the highest heaven in the Form Realm) worlds, all appeared. Thus, seeing the Buddha sitting on the Lion Throne of the Lotus Treasury, surrounded by Bodhisattvas as numerous as the dust of ten Buddha worlds, and in each of those worlds, there were also hundreds of billions of Jambudvipa; due to the Buddha's divine power, all saw a great Bodhisattva in each of the ten directions, each with Bodhisattva retinues as numerous as the dust of ten worlds, coming to the place where the Buddha was. These were Manjushri (the foremost Bodhisattva in wisdom) and even the Worthy Leader (the first patriarch of the Huayan School). The countries from which these Bodhisattvas came, from the Golden World to the True Color World, each in their own country, were practicing pure Brahma conduct under the Immovable Wisdom Buddha (Buddha whose wisdom is unmoving) and even the Subduing-Enmity Wisdom Buddha (Buddha who subdues afflictions).
爾時，一切處文殊師利以偈頌曰：
「見眾生苦逼， 癡覆愛慾刺， 常求無上道， 諸佛法如是。 離斷常二邊， 見法實不轉， 昔所未曾轉， 轉此無上輪。 不可思議劫， 被弘誓德鎧， 為度生死故， 大聖法如是。 導師降眾魔， 勇健莫能勝， 愛語離眾怖， 無上慈悲法。 內得甚深智， 能害諸煩惱， 一念見一切， 彼自在示現。 能擊正法鼓， 聲震十方國， 令得無上道， 自覺法如是。 不壞無量境， 能游無數剎， 不取一切有， 彼自在如佛。 無比歡喜念， 諸佛常清凈， 虛空等如來， 彼是具足愿。 一一眾生故， 阿鼻地獄中， 無量劫燒煮， 心凈如最勝。 不惜身壽命， 常護諸佛法， 具足行忍辱， 彼得如來法。」
爾時，光明過十世界，遍照東方百世界，乃至上方亦復如是。彼一一世界中百億閻浮提，乃至百億色究竟天世界所有，一切悉現。如此見佛坐蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，彼一一世界中百億閻浮提亦復如是；佛神力故，皆見十方各有一大菩薩，各與十世界塵數菩薩眷屬俱，來詣佛所，所謂文殊師利乃至賢首等。是諸菩薩所從來國，金色世
【現代漢語翻譯】 現代漢語譯本 當時，文殊師利菩薩在所有地方用偈頌說道： 『看到眾生被痛苦逼迫，被愚癡覆蓋，被愛慾之刺所傷，他們常常尋求無上的道，諸佛的教法就是這樣。 遠離斷見和常見這兩種極端，看到法的真實性不會改變，過去從未轉變過的，現在轉動這無上的法輪。 在不可思議的漫長劫數中，身披弘大的誓願功德鎧甲，爲了度脫生死，大聖的教法就是這樣。 導師降伏眾魔，勇猛強健無人能勝，用慈愛的語言消除眾人的恐懼，這是無上的慈悲之法。 內心獲得甚深的智慧，能夠摧毀各種煩惱，一念之間就能看到一切，那是自在的示現。 能夠敲響正法的鼓，聲音震動十方世界，使眾生獲得無上的道，自覺的教法就是這樣。 不破壞無量的境界，能夠遊歷無數的佛土，不執取一切有，他的自在就像佛一樣。 擁有無比歡喜的意念，諸佛常常清凈無染，像虛空一樣遍佈的如來，他們是具足願力的。 爲了每一個眾生，即使在阿鼻地獄中，被無量劫的燒煮，他們的心也像最殊勝的佛一樣清凈。 不吝惜自己的身體和壽命，常常守護諸佛的教法，具足修行忍辱，他們才能獲得如來的教法。』 當時，光明超過十個世界，遍照東方一百個世界，乃至上方也是如此。在那每一個世界中，都有百億個閻浮提（Jambudvipa，指我們所居住的這個世界），乃至百億個色究竟天（Akanistha，色界天的最高層）世界的所有景象，都全部顯現出來。這樣，他們看到佛坐在蓮華藏師子座上，有十個佛世界微塵數（指數量極多）的菩薩眷屬圍繞著他，在那每一個世界中，也有百億個閻浮提也是如此；由於佛的神力，他們都看到十方各有一位大菩薩，各自帶領著十個世界微塵數的菩薩眷屬，來到佛的處所，他們就是文殊師利（Manjusri）菩薩乃至賢首（Bhadrapala）菩薩等。這些菩薩所來自的國土，都是金色的世界。
【English Translation】 English version At that time, Manjusri Bodhisattva, in all places, spoke in verses: 'Seeing beings oppressed by suffering, covered by ignorance, pierced by the thorns of desire, they constantly seek the unsurpassed path; such is the Dharma of all Buddhas. Away from the two extremes of annihilation and permanence, seeing the true nature of Dharma as unchanging, what was never turned before, now turns this unsurpassed wheel. In immeasurable, inconceivable kalpas (aeons), adorned with the armor of great vows and merits, for the sake of liberating from birth and death, such is the Dharma of the Great Sage. The Guide subdues all demons, courageous and invincible, with loving words dispelling all fears, this is the unsurpassed Dharma of compassion. Gaining profound wisdom within, able to destroy all afflictions, seeing all in a single thought, that is the manifestation of freedom. Able to strike the drum of the true Dharma, its sound shaking the ten directions, enabling beings to attain the unsurpassed path, such is the Dharma of self-awakening. Without destroying immeasurable realms, able to travel through countless lands, not grasping at any existence, his freedom is like that of a Buddha. With immeasurable joy in mind, the Buddhas are always pure, the Tathagatas (Buddhas) are like space, they are those who have fulfilled their vows. For the sake of each and every being, even in the Avici hell (the lowest of the hells), being burned and boiled for countless kalpas, their minds are as pure as the most supreme. Not sparing their own bodies and lives, constantly protecting the Dharma of all Buddhas, fully practicing patience, they attain the Dharma of the Tathagata.' At that time, the light surpassed ten worlds, illuminating a hundred worlds in the east, and so it was also in the upper direction. In each of those worlds, there were a hundred billion Jambudvipas (the world we live in), and even all the appearances of a hundred billion Akanistha (the highest heaven in the realm of form) worlds were all revealed. Thus, they saw the Buddha sitting on a lion throne of lotus blossoms, surrounded by a retinue of Bodhisattvas as numerous as the dust of ten Buddha worlds; in each of those worlds, there were also a hundred billion Jambudvipas. Due to the Buddha's spiritual power, they all saw that in each of the ten directions, there was a great Bodhisattva, each leading a retinue of Bodhisattvas as numerous as the dust of ten worlds, coming to the Buddha's place; these were Manjusri Bodhisattva and Bhadrapala Bodhisattva, among others. The lands from which these Bodhisattvas came were all golden worlds.
界乃至如實色世界，各于本國不動智佛乃至伏怨智佛所，凈修梵行。
爾時，一切處文殊師利以偈頌曰：
「如來覺諸法， 如幻如虛空， 心凈無障礙， 調伏群生類。 或見初生時， 妙色如金山， 住是最後身， 照明如滿月。 或見經行時， 攝無量功德， 念慧善具足， 明行人師子。 或見明凈眼， 觀察照十方， 或時見戲笑， 眾生樂欲故， 或見師子吼， 清凈無比身， 示現末後生， 所說無非實。 或見出家時， 解脫一切縛， 修習諸佛行， 常樂觀寂滅。 或見坐道場， 善覺一切法， 度諸功德岸， 癡闇煩惱滅。 或見天人尊， 具足大悲心， 或見轉法輪， 度脫諸群生， 或見無畏吼， 儀容甚微妙， 調伏一切世， 神力無障礙。 或見寂靜心， 世間燈永滅， 或見十力尊， 顯現自在法。」
爾時，光明過百世界，遍照東方千世界，乃至上方亦復如是。彼一一世界中百億閻浮提，乃至百億色究竟天世界所有，一切悉現。如此見佛坐蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，彼一一世界中百億閻浮提，亦復如是；佛神力故，皆見十方各有一大菩薩，各與十世界塵數菩
【現代漢語翻譯】 現代漢語譯本 在各個世界，乃至真實的色界（Rūpadhātu，佛教宇宙觀中的色界），他們各自在自己的國土中，于不動智佛（Akṣobhya-buddha，又譯阿閦佛，代表不動搖的智慧）乃至伏怨智佛（Damanakrodha-buddha，降伏嗔恨的佛）那裡，清凈地修行梵行（brahmacarya，指清凈的修行生活）。
那時，在一切地方的文殊師利（Mañjuśrī，代表智慧的菩薩）以偈頌說道：
『如來覺悟諸法，如同幻象如同虛空，心清凈沒有障礙，調伏各種眾生。 有時看見佛初生時，美妙的顏色如同金山，安住于最後的身體，光明照耀如同滿月。 有時看見佛經行時，攝取無量的功德，念力智慧都善於具足，是明智的修行人中的獅子。 有時看見佛明凈的眼睛，觀察照耀十方，有時看見佛嬉笑，爲了眾生喜樂的緣故。 有時看見佛發出獅子吼，清凈無比的身體，示現最後的生命，所說沒有不真實的。 有時看見佛出家時，解脫一切束縛，修習諸佛的修行，常常樂觀寂滅（nirvāṇa，佛教的最高境界）。 有時看見佛坐在道場（bodhimaṇḍa，佛陀成道之處），善於覺悟一切法，度過各種功德的彼岸，癡暗煩惱滅盡。 有時看見佛是天人所尊敬的，具足大悲心，有時看見佛轉法輪（dharma-cakra-pravartana，佛陀宣講佛法），度脫各種眾生。 有時看見佛發出無畏的吼聲，儀容非常微妙，調伏一切世間，神力沒有障礙。 有時看見佛寂靜的心，世間的燈火永遠熄滅，有時看見佛是十力（daśabala，佛陀的十種力量）的尊者，顯現自在的法力。』
那時，光明超過百個世界，普遍照耀東方千個世界，乃至上方也是這樣。在那每一個世界中，有百億閻浮提（Jambudvīpa，我們所居住的娑婆世界）乃至百億色究竟天（Akaniṣṭha，色界最高層天）世界的所有一切都顯現出來。這樣看見佛坐在蓮華藏師子座上，有十個佛世界微塵數（指數量極多）的菩薩眷屬圍繞，在那每一個世界中，百億閻浮提也是這樣；因為佛的神力，都看見十方各有大菩薩，各自與十個世界微塵數的菩
【English Translation】 English version In each realm, even in the true Rūpadhātu (the Realm of Form), they, in their respective lands, diligently practice brahmacarya (holy life) under the guidance of Akṣobhya-buddha (the Immovable Buddha, representing unwavering wisdom) and Damanakrodha-buddha (the Buddha who subdues anger).
At that time, Mañjuśrī (the Bodhisattva of Wisdom), present everywhere, spoke in verses:
'The Tathāgata (Buddha) awakens to all dharmas (teachings), like illusions and like space, with a pure mind free from obstacles, taming all kinds of beings. Sometimes, one sees the Buddha at birth, with a wondrous color like a golden mountain, dwelling in his final body, shining like the full moon. Sometimes, one sees the Buddha walking, gathering immeasurable merits, with mindfulness and wisdom well-perfected, a lion among wise practitioners. Sometimes, one sees the Buddha's clear eyes, observing and illuminating the ten directions, and sometimes one sees the Buddha laughing, for the sake of beings' joy. Sometimes, one sees the Buddha roaring like a lion, with a body of unparalleled purity, showing his final life, and what he says is never untrue. Sometimes, one sees the Buddha when he renounces the world, freeing himself from all bonds, practicing the ways of all Buddhas, always joyfully observing nirvāṇa (the state of enlightenment). Sometimes, one sees the Buddha sitting in the bodhimaṇḍa (the place of enlightenment), skillfully awakening to all dharmas, crossing the shore of all merits, with ignorance and afflictions extinguished. Sometimes, one sees the Buddha revered by gods and humans, possessing great compassion, and sometimes one sees the Buddha turning the dharma-cakra (the wheel of dharma), liberating all beings. Sometimes, one sees the Buddha roaring fearlessly, with a very subtle appearance, taming all the world, with unobstructed divine power. Sometimes, one sees the Buddha's tranquil mind, the lamp of the world extinguished forever, and sometimes one sees the Buddha as the possessor of the ten powers (daśabala), manifesting his free and unhindered dharma.'
At that time, the light surpassed a hundred worlds, illuminating a thousand worlds in the east, and similarly above. In each of those worlds, all the beings of a hundred billion Jambudvīpas (the world we inhabit) and even a hundred billion Akaniṣṭha (the highest heaven in the Realm of Form) worlds were revealed. Thus, one saw the Buddha sitting on a lion throne in the lotus treasury, surrounded by a retinue of Bodhisattvas as numerous as the dust particles of ten Buddha worlds. In each of those worlds, there were also a hundred billion Jambudvīpas; by the Buddha's divine power, all saw a great Bodhisattva in each of the ten directions, each with a retinue of Bodhisattvas as numerous as the dust particles of ten worlds.
薩眷屬俱，來詣佛所，所謂文殊師利乃至賢首等。是諸菩薩所從來國，金色世界乃至如實色世界，各于本國不動智佛乃至伏怨智佛所，凈修梵行。
爾時，一切處文殊師利以偈頌曰：
「善逝法甚深， 無相亦無有， 眾生顛倒故， 次第現一切。 無有我我所， 彼境界空寂， 善逝身清凈， 自覺離諸塵。 等覺明解脫， 無量不可數， 無邊世界中， 因緣和合起。 無諸陰界入， 永離生死苦， 不在世間數， 故號人師子。 內外俱解脫， 本來常自空， 一切離虛妄， 諸佛法如是。 離愛諸煩惱， 長流永不轉， 正覺解諸法， 度無量眾生。 一念不二相， 樂觀寂滅法， 其心無所著， 佛自在無量。 善知因緣法， 業報及眾生， 最勝無礙智， 甚深難思議。 普見十方界， 嚴凈諸佛剎， 如來離虛妄， 度脫無量眾。 佛智如鍊金， 一切有非有， 隨其所應化， 為說清凈法。」
爾時，光明過千世界，遍照東方萬世界，乃至上方亦復如是。彼一一世界中百億閻浮提，乃至百億色究竟天世界所有，一切悉現。如此見佛坐蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，彼一一世界中百
【現代漢語翻譯】 現代漢語譯本 與他們的眷屬一起，他們來到佛陀所在的地方，這些人包括文殊師利（Manjusri，菩薩名）乃至賢首（Xianshou，菩薩名）等。這些菩薩來自不同的國度，從金色世界到如實色世界，他們在各自的國度里，在不動智佛（Budongzhi Buddha）乃至伏怨智佛（Fuyuanzhi Buddha）的座下，清凈地修行梵行。 那時，在所有地方，文殊師利以偈頌說道： 『善逝（Sugata，佛的稱號）的法非常深奧，既沒有相也沒有存在， 眾生因為顛倒妄想，才次第顯現出一切。 沒有我也沒有我所擁有的，那個境界是空寂的， 善逝的身體清凈，自覺地遠離一切塵垢。 等覺（Samyak-sambuddha，佛的稱號）的明智和解脫，無量無邊不可計數， 在無邊的世界中，因緣和合而生起。 沒有諸陰、界、入（五蘊、十八界、十二入），永遠脫離生死的痛苦， 不在世間的數量之中，所以被稱為人中獅子。 內外都得到解脫，本來就常常是空性的， 一切都遠離虛妄，諸佛的法就是這樣。 遠離愛慾和各種煩惱，長久地流動永不停止， 正覺（Buddha，佛的稱號）理解一切法，度化無量眾生。 一念之間沒有二相，樂觀地看待寂滅之法， 他們的心無所執著，佛的自在是無量的。 善於瞭解因緣法，業報以及眾生， 最殊勝無礙的智慧，非常深奧難以思議。 普遍看見十方世界，莊嚴清凈諸佛的剎土， 如來（Tathagata，佛的稱號）遠離虛妄，度脫無量眾生。 佛的智慧如同鍊金，一切有和非有， 隨著他們所應被教化的，為他們宣說清凈的法。』 那時，光明超過千個世界，普遍照耀東方的一萬個世界，乃至上方也是如此。在那每一個世界中，有百億閻浮提（Jambudvipa，人所居住的四大洲之一），乃至百億色究竟天（Akanistha，色界天頂）世界的所有一切都顯現出來。這樣看見佛陀坐在蓮華藏師子座上，有十個佛世界塵數般的菩薩眷屬圍繞著，在那每一個世界中，有百
【English Translation】 English version Together with their retinues, they came to where the Buddha was, these included Manjusri (a Bodhisattva) and Xianshou (a Bodhisattva), among others. These Bodhisattvas came from various lands, from the Golden World to the True Color World, and in their respective lands, under the Buddhas of Immovable Wisdom (Budongzhi Buddha) and Subduing-Enmity Wisdom (Fuyuanzhi Buddha), they practiced pure Brahma conduct. At that time, in all places, Manjusri spoke in verses: 'The Dharma of the Sugata (Buddha's title) is very profound, without form and without existence, It is because of the inverted views of sentient beings that everything appears in sequence. There is no self and nothing that belongs to self, that realm is empty and still, The Sugata's body is pure, consciously free from all defilements. The enlightenment and liberation of the Samyak-sambuddha (Buddha's title) are immeasurable and countless, In the boundless worlds, they arise from the union of causes and conditions. Without the aggregates, realms, and entrances (skandhas, dhatus, ayatanas), forever free from the suffering of birth and death, Not within the count of the world, therefore called the Lion among humans. Both internally and externally liberated, originally always empty by nature, Everything is free from falsehood, such is the Dharma of all Buddhas. Free from love and all afflictions, flowing continuously and never ceasing, The Buddha understands all Dharmas, liberating countless sentient beings. In a single thought, there is no duality, optimistically viewing the Dharma of Nirvana, Their minds are without attachment, the Buddha's freedom is immeasurable. Skilled in understanding the Dharma of causes and conditions, karmic retribution, and sentient beings, The most supreme and unobstructed wisdom, is very profound and inconceivable. Universally seeing the ten directions, adorning and purifying the Buddha lands, The Tathagata (Buddha's title) is free from falsehood, liberating countless beings. The Buddha's wisdom is like refined gold, everything that is and is not, According to what they should be taught, the pure Dharma is spoken for them.' At that time, the light surpassed a thousand worlds, illuminating ten thousand worlds in the east, and likewise in the upper direction. In each of those worlds, there were a hundred billion Jambudvipas (one of the four great continents where humans live), and all the worlds of a hundred billion Akanistha heavens (the highest heaven in the Form Realm) were revealed. Thus, they saw the Buddha sitting on the Lion Throne of the Lotus Treasury, surrounded by Bodhisattvas as numerous as the dust of ten Buddha worlds, and in each of those worlds, there were a hundred
億閻浮提亦復如是；佛神力故，皆見十方各有一大菩薩，各與十世界塵數菩薩眷屬俱，來詣佛所，所謂文殊師利乃至賢首等。是諸菩薩所從來國，金色世界乃至如實色世界，各于本國不動智佛乃至伏怨智佛所，凈修梵行。
爾時，一切處文殊師利以偈頌曰：
「離諸人天樂， 常行大慈心， 救護諸群生， 是彼凈妙業。 一向信如來， 其心不退轉， 不捨念諸佛， 是彼凈妙業。 永離生死海， 不退佛法流， 善住清涼慧， 是彼凈妙業。 身四威儀中， 觀佛深功德， 晝夜常不斷， 是彼凈妙業。 知三世無量， 不生懈怠心， 常求佛功德， 是彼凈妙業。 觀身如實相， 一切皆寂滅， 離我非我著， 是彼凈妙業。 觀察眾生心， 遠離虛妄想， 成就實境界， 是彼凈妙業。 能稱無量土， 悉飲一切海， 成就神通智， 是彼凈妙業。 計數諸佛國， 色相非色相， 一切盡無餘， 是彼凈妙業。 無量佛土塵， 一塵為一佛， 悉能知其數， 是彼凈妙業。」
爾時，光明過萬世界，遍照東方十萬世界，乃至上方亦復如是。彼一一世界中百億閻浮提，乃至百億色究竟天世界所有，一切悉現。
【現代漢語翻譯】 現代漢語譯本 像閻浮提（Jambudvipa，指我們所居住的這個世界）一樣，由於佛陀的神力，所有地方都看到十方世界各有位大菩薩，每位菩薩都帶領著相當於十個世界微塵數目的菩薩眷屬，一同來到佛陀所在之處，他們是文殊師利（Manjusri）菩薩，乃至賢首（Bhadra）等菩薩。這些菩薩所來自的國度，從金色世界到如實色世界，各自在他們本國的「不動智佛」乃至「伏怨智佛」那裡，清凈地修持梵行。 這時，在所有地方，文殊師利菩薩用偈頌說道： 『遠離人天之樂，常常行持大慈悲心，救護所有眾生，這是他們清凈微妙的修行。 一心信奉如來，他們的心不退轉，不捨棄對諸佛的憶念，這是他們清凈微妙的修行。 永遠脫離生死苦海，不退失於佛法的洪流，安住于清涼的智慧，這是他們清凈微妙的修行。 在身行的四種威儀中，觀察佛陀的深厚功德，日夜不斷，這是他們清凈微妙的修行。 了知三世無量，不生懈怠之心，常常尋求佛陀的功德，這是他們清凈微妙的修行。 觀察自身如實之相，一切皆是寂滅，遠離對「我」和「非我」的執著，這是他們清凈微妙的修行。 觀察眾生的心念，遠離虛妄的念頭，成就真實的境界，這是他們清凈微妙的修行。 能夠稱量無量的國土，能夠飲盡一切大海，成就神通智慧，這是他們清凈微妙的修行。 計算諸佛的國土，無論是色相還是非色相，一切都盡無餘，這是他們清凈微妙的修行。 無量佛土的微塵，一粒微塵代表一尊佛，都能知道它們的數目，這是他們清凈微妙的修行。』 這時，光明超過萬個世界，普照東方十萬個世界，乃至上方也是如此。在那每一個世界中，百億個閻浮提，乃至百億個色究竟天（Akanistha）世界的所有一切，都顯現出來。
【English Translation】 English version Just like Jambudvipa (the world we inhabit), due to the Buddha's divine power, all places saw that in each of the ten directions there was a great Bodhisattva, each leading a retinue of Bodhisattvas equal to the number of dust particles in ten worlds, all coming to where the Buddha was. These were Bodhisattvas such as Manjusri and Bhadra. The countries from which these Bodhisattvas came, from the Golden World to the True Color World, each practiced pure Brahma conduct under the 'Immovable Wisdom Buddha' to the 'Subduing-Enmity Wisdom Buddha' in their respective countries. At that time, in all places, Manjusri Bodhisattva spoke in verses: 'They are far from the pleasures of humans and gods, constantly practicing great compassion, saving all living beings; this is their pure and wonderful practice. They wholeheartedly believe in the Tathagata, their minds do not regress, they do not abandon the remembrance of all Buddhas; this is their pure and wonderful practice. They forever escape the sea of birth and death, do not retreat from the flow of the Buddha's Dharma, and dwell in cool wisdom; this is their pure and wonderful practice. In the four postures of the body, they contemplate the profound merits of the Buddha, day and night without ceasing; this is their pure and wonderful practice. They understand the immeasurable three periods of time, do not give rise to a lazy mind, and constantly seek the merits of the Buddha; this is their pure and wonderful practice. They observe the true nature of the body, that all is quiescence, and are free from attachment to 'self' and 'non-self'; this is their pure and wonderful practice. They observe the minds of sentient beings, are free from false thoughts, and achieve the realm of truth; this is their pure and wonderful practice. They can measure immeasurable lands, can drink all the oceans, and achieve supernatural wisdom; this is their pure and wonderful practice. They count the Buddha lands, whether they have form or are formless, all are exhausted without remainder; this is their pure and wonderful practice. The dust of immeasurable Buddha lands, one dust particle representing one Buddha, they can know their number; this is their pure and wonderful practice.' At that time, the light surpassed ten thousand worlds, illuminating one hundred thousand worlds in the east, and so on up to the highest direction. In each of those worlds, all of the hundred billion Jambudvipas, and even the hundred billion Akanistha (the highest heaven in the realm of form) worlds, were revealed.
如此見佛坐蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，彼一一世界中百億閻浮提亦復如是；佛神力故，皆見十方各有一大菩薩，各與十世界塵數菩薩眷屬俱，來詣佛所，所謂文殊師利乃至賢首等。是諸菩薩所從來國，金色世界乃至如實色世界，各于本國不動智佛乃至伏怨智佛所，凈修梵行。
爾時，一切處文殊師利以偈頌曰：
「若以色性大神力， 而慾望見調御士， 是則翳目顛倒見， 彼為不識最勝法。 如來身色形相處， 一切世間莫能睹， 億那由劫欲思量， 妙色威神不可極。 非以相好為如來， 無相離相寂滅法， 一切具足妙境界， 隨其所應悉能現。 諸佛正法不可量， 無能分別說其相， 諸佛正法無合散， 其性本來常寂滅。 不以陰數為如來， 遠離取相真實觀， 得自在力決定見， 言語道斷行處滅。 等觀身心無異相， 一切內外悉解脫， 無量億劫不二念， 善逝深遠無所著。 普放妙光明， 遍照世境界， 凈眼一切智， 自在深廣義。 一能為無量， 無量能為一， 知諸眾生性， 隨順一切處。 身無所從來， 去亦無所至， 虛妄非真實， 現有種種身。 一切諸世間， 皆從妄
【現代漢語翻譯】 現代漢語譯本 如此，他們見到佛陀端坐在蓮花藏獅子座上，周圍有十個佛世界那樣多的菩薩眷屬圍繞。在每一個世界中，又有百億個閻浮提（Jambudvipa，指我們所居住的這個世界）也是如此。由於佛陀的神力，他們都看到十方世界各自有一位大菩薩，每一位都帶領著十個世界那樣多的菩薩眷屬，來到佛陀所在之處，這些菩薩包括文殊師利（Manjusri，代表智慧的菩薩）乃至賢首（Bhadra，華嚴經中的菩薩）等。這些菩薩所來自的國度，從金色世界乃至如實色世界，他們各自在自己的國度中，于不動智佛（不動如來）乃至伏怨智佛（降伏煩惱的佛）處，清凈地修行梵行。 那時，在所有地方，文殊師利菩薩以偈頌說道： 『如果以色相和強大的神通力，想要見到調御士（佛陀）， 這就像眼睛被遮蔽而產生的顛倒見解，他們是不認識最殊勝的佛法。 如來的身色、形相和所在之處，一切世間都無法看見， 即使經過億那由他（Nayuta，極大的數字）劫的時間去思量，其微妙的色相和威神力也是無法窮盡的。 不能以相好來定義如來，如來是無相、離相的寂滅之法， 他具足一切微妙的境界，能隨眾生所需而顯現。 諸佛的正法是不可度量的，沒有人能夠分別說出它的相狀， 諸佛的正法沒有聚合和分散，其本性本來就是常寂滅的。 不能以五陰（Skandha，構成人身的五種要素）來定義如來，要遠離執著于相的真實觀照， 獲得自在的力量，確定的見解，言語的道路斷絕，行為的處所滅盡。 平等地觀察身心，沒有差異的相狀，一切內外都得到解脫， 無量億劫都沒有二元的念頭，善逝（佛陀的稱號）的境界深遠而無所執著。 普遍放出微妙的光明，遍照世間的一切境界， 清凈的眼睛具有一切智慧，自在而深廣的意義。 一能化為無量，無量能化為一， 瞭解一切眾生的本性，隨順一切處。 身體沒有從哪裡來，去也沒有到哪裡去， 虛妄不真實，卻顯現有種種的身體。 一切世間，都從虛妄
【English Translation】 English version Thus, they saw the Buddha seated on a lion throne adorned with lotus blossoms, surrounded by a retinue of Bodhisattvas as numerous as the dust particles in ten Buddha-worlds. In each of these worlds, there were also a hundred billion Jambudvipas (referring to the world we inhabit), and it was the same. Through the Buddha's divine power, they all saw that in each of the ten directions, there was a great Bodhisattva, each accompanied by a retinue of Bodhisattvas as numerous as the dust particles in ten worlds, coming to the place where the Buddha was. These Bodhisattvas included Manjusri (the Bodhisattva of wisdom) and Bhadra (a Bodhisattva in the Avatamsaka Sutra), among others. These Bodhisattvas came from various lands, from golden worlds to worlds of true color. In their respective lands, they had been practicing pure conduct under the guidance of Buddhas such as the Immovable Wisdom Buddha (Akshobhya Buddha) and the Subduing-Enmity Wisdom Buddha (a Buddha who conquers afflictions). At that time, in all places, Manjusri Bodhisattva spoke in verses: 'If one tries to see the Tamer of Beings (the Buddha) through physical form and great supernatural powers, It is like having one's eyes covered, leading to a distorted view; they do not understand the most supreme Dharma. The Buddha's physical form, appearance, and location cannot be seen by anyone in the world, Even if one were to contemplate for billions of Nayutas (an extremely large number) of kalpas, the subtle form and majestic power are inexhaustible. The Tathagata (Buddha) cannot be defined by physical marks; the Tathagata is the formless, detached, and tranquil Dharma, He possesses all subtle realms and can manifest according to the needs of sentient beings. The Buddhas' true Dharma is immeasurable; no one can distinguish and describe its characteristics, The Buddhas' true Dharma has no aggregation or dispersion; its nature is originally always tranquil. The Tathagata cannot be defined by the five Skandhas (the five aggregates that constitute a person); one must abandon the true view of attachment to form, Gaining the power of freedom, a definite view, the path of language is cut off, and the place of action is extinguished. Observing the body and mind equally, without different characteristics, all inside and outside are liberated, For countless billions of kalpas, there is no dualistic thought; the Sugata's (another name for the Buddha) realm is profound and without attachment. Universally emitting subtle light, illuminating all realms of the world, Pure eyes possess all wisdom, with free and profound meaning. One can transform into countless, and countless can transform into one, Understanding the nature of all sentient beings, adapting to all places. The body has no origin, and in going, it goes nowhere, It is illusory and not real, yet various bodies appear. All the worlds, arise from illusion
想生， 是諸妄想法， 其性未曾有。 如是真實相， 唯佛能究竟， 若能如是知， 是則見導師。」
爾時，光明過十萬世界，遍照東方百萬世界，乃至上方亦復如是。彼一一世界中百億閻浮提，乃至百億色究竟天世界所有，一切悉現。如此見佛坐蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，彼一一世界中百億閻浮提亦復如是；佛神力故，皆見十方各有一大菩薩，各與十世界塵數菩薩眷屬俱，來詣佛所，所謂文殊師利乃至賢首等。是諸菩薩所從來國，金色世界乃至如實色世界，各于本國不動智佛乃至伏怨智佛所，凈修梵行。
爾時，一切處文殊師利以偈頌曰：
「最勝自覺超世間， 無依殊特莫能勝， 大仙化度一切有， 具足凈妙諸功德。 其心無染無處所， 常住無想亦無依， 永處吉祥無能毀， 威德尊重大導師。 從本凈明滅眾冥， 永離諸染無塵穢， 寂然不動離邊想， 是名善入如來智。 欲入善逝深法海， 遠離身心虛妄想， 解了諸法真實性， 永不隨順疑惑心。 一切世界如來境， 悉能為轉正法輪， 於法自性無所轉， 無上導師方便說。 曉了諸法無疑惑， 有無妄想永已離， 不生差別種種念， 正意
【現代漢語翻譯】 現代漢語譯本 『想生』， 是各種虛妄的想法，其本性從未存在。 這樣的真實相，只有佛才能徹底明瞭， 如果能夠這樣理解，那就是見到了導師。
這時，光明超越十萬個世界，普照東方百萬個世界，乃至上方也是如此。在那每一個世界中，有百億個閻浮提（Jambudvipa，指我們所居住的娑婆世界），乃至百億個色究竟天（Akanistha，色界天的最高層）世界的所有一切都顯現出來。如此見到佛坐在蓮花藏獅子座上，有十個佛世界微塵數（指數量極多）的菩薩眷屬圍繞著他，在那每一個世界中，百億個閻浮提也是如此；因為佛的神力，都見到十方各有大菩薩，各自與十個世界微塵數的菩薩眷屬一起，來到佛的處所，他們是文殊師利（Manjusri，智慧的象徵）乃至賢首（Bhadra，華嚴經中的菩薩）等。這些菩薩所來自的國度，從金色世界乃至如實色世界，各自在自己的本國，于不動智佛（Akshobhya，代表不動搖的智慧）乃至伏怨智佛（Vairochana，代表光明遍照的智慧）處，清凈地修行梵行。
這時，在一切處，文殊師利以偈頌說道：
『最殊勝的自覺超越世間，無所依賴，特別殊勝，無人能勝過， 大仙教化度脫一切眾生，具足清凈微妙的各種功德。 他的心沒有污染，沒有執著，常住于無念無想，也沒有任何依賴， 永遠處於吉祥，不會被摧毀，威德尊貴的大導師。 從本來的清凈光明中滅除一切黑暗，永遠脫離各種污染，沒有塵埃污穢， 寂靜不動，遠離各種邊見，這叫做善入如來智慧。 想要進入善逝（Sugata，佛的稱號）深奧的法海，就要遠離身心的虛妄想法， 理解一切法的真實本性，永遠不隨順疑惑的心。 一切世界都是如來的境界，都能轉動正法輪（Dharma wheel，佛法的象徵）， 對於法的自性，沒有轉動，無上的導師方便地宣說。 明瞭諸法，沒有疑惑，有無的虛妄想法永遠已經脫離， 不生起差別種種的念頭，正意』
【English Translation】 English version 'The desire to be born', are all false thoughts, whose nature has never existed. Such is the true form, which only the Buddha can fully understand, If one can understand in this way, then one has seen the guide.
At that time, the light surpassed ten hundred thousand worlds, illuminating a million worlds in the east, and so on up to the highest direction. In each of those worlds, there were a hundred billion Jambudvipas (referring to the world we live in, the Saha world), and all the beings in a hundred billion Akanistha (the highest heaven in the realm of form) worlds were revealed. Thus, they saw the Buddha sitting on a lion throne in the lotus treasury, surrounded by a retinue of Bodhisattvas as numerous as the dust particles of ten Buddha worlds. In each of those worlds, there were also a hundred billion Jambudvipas; through the Buddha's divine power, they all saw that in each of the ten directions, there was a great Bodhisattva, each accompanied by a retinue of Bodhisattvas as numerous as the dust particles of ten worlds, coming to the Buddha's place. These were Manjusri (symbol of wisdom) and Bhadra (a Bodhisattva in the Avatamsaka Sutra), among others. These Bodhisattvas came from countries ranging from golden worlds to worlds of true form, each having practiced pure Brahma conduct in their own countries under the guidance of Buddhas such as Akshobhya (representing unwavering wisdom) and Vairochana (representing the wisdom of universal illumination).
At that time, in all places, Manjusri spoke in verse:
'The most supreme self-awakening transcends the world, without reliance, uniquely superior, none can surpass, The great sage teaches and liberates all beings, possessing all pure and wonderful merits. His mind is without defilement, without attachment, abiding in non-thought and non-reliance, Forever in auspiciousness, indestructible, the majestic and venerable great guide. From the original pure light, he extinguishes all darkness, forever free from all defilements, without dust or impurity, Serene and unmoving, free from all biased views, this is called the skillful entry into the wisdom of the Tathagata. To enter the deep ocean of the Dharma of the Sugata (an epithet of the Buddha), one must abandon the false thoughts of body and mind, Understand the true nature of all dharmas, and never follow a doubting mind. All worlds are the realm of the Tathagata, capable of turning the Dharma wheel (symbol of the Buddha's teachings), Regarding the self-nature of the Dharma, there is no turning, the supreme guide speaks expediently. Understanding all dharmas without doubt, the false thoughts of existence and non-existence are forever abandoned, Not generating differentiated thoughts, with right intention.'
思惟佛菩提。 諦了分別諸法時， 無有自性假名說， 隨順諸佛真實教， 法非一相亦不多。 眾多法中無一相， 於一法中亦無多， 若能如是了諸法， 是知諸佛無量德。 觀察諸法及眾生， 國土世間悉寂滅， 心無所依不妄想， 是名正念佛菩提。 眾生諸法及國土， 分別了知無差別， 善能觀察如自性， 是則了知佛法義。」
爾時，光明過百萬世界，遍照東方一億世界，乃至上方亦復如是。彼一一世界中百億閻浮提，乃至百億色究竟天世界所有，一切悉現。如此見佛坐蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，彼一一世界中百億閻浮提亦復如是；佛神力故，皆見十方各有一大菩薩，各與十世界塵數菩薩眷屬俱，來詣佛所，所謂文殊師利乃至賢首等。是諸菩薩所從來國，金色世界乃至如實色世界，各于本國不動智佛乃至伏怨智佛所，凈修梵行。
爾時，一切處文殊師利以偈頌曰：
「大智無有量， 妙法無倫匹， 究竟能度彼， 生死大海岸， 壽命無終極， 永已離熾然， 彼成大功德， 是則方便力。 于諸佛深法， 隨覺如自性， 常觀三世法， 不生止足想， 了達所緣境， 未曾起妄想， 彼樂不思議
【現代漢語翻譯】 現代漢語譯本 思維佛菩提（Buddha-bodhi，佛的智慧）。 當仔細分辨諸法時，會發現它們沒有自性，只是假名安立； 順應諸佛真實的教導，法不是單一的相，也不是多重的相。 在眾多法中沒有一個單一的相，在一個法中也沒有多個相； 如果能夠這樣理解諸法，那就是了解諸佛無量的功德。 觀察諸法和眾生，國土和世間都寂靜滅除； 心無所依，不生妄想，這稱為正念佛菩提。 眾生、諸法和國土，分別了知它們沒有差別； 善於觀察它們如其自性，這就是了解佛法的真義。
那時，光明超過百萬世界，遍照東方一億世界，乃至上方也是如此。在那每一個世界中，有百億閻浮提（Jambudvipa，我們所居住的娑婆世界），乃至百億色究竟天（Akanistha，色界頂層天）世界所有的一切都顯現出來。如此見到佛坐在蓮華藏師子座上，有十個佛世界微塵數（塵數，數量極多）的菩薩眷屬圍繞。在那每一個世界中，百億閻浮提也是如此；由於佛的神力，都見到十方各有大菩薩，各自與十個世界微塵數的菩薩眷屬一起，來到佛的處所，他們是文殊師利（Manjusri，智慧第一的菩薩）乃至賢首（Bhadrapala，華嚴經中的菩薩）等。這些菩薩所來自的國度，從金色世界乃至如實色世界，各自在自己的國度中，于不動智佛（Akshobhya Buddha，不動如來）乃至伏怨智佛（Vairochana Buddha，毗盧遮那佛）處，清凈地修行梵行。
那時，一切處的文殊師利以偈頌說道：
『大智慧沒有限量，妙法無與倫比， 究竟能夠度過生死的大海彼岸， 壽命沒有終極，永遠脫離熾熱的煩惱， 他們成就大功德，這是方便的力量。 對於諸佛甚深的法，隨順覺悟如其自性， 常常觀察三世的法，不生起止步滿足的想法， 了達所緣的境界，未曾生起妄想， 他們的快樂不可思議』
【English Translation】 English version Contemplate Buddha-bodhi (Buddha's wisdom). When carefully discerning all dharmas, it is found that they have no self-nature, they are merely provisional names; In accordance with the true teachings of all Buddhas, dharma is not a single aspect, nor is it multiple aspects. Among many dharmas, there is not a single aspect, and within one dharma, there are not multiple aspects; If one can understand all dharmas in this way, then one understands the immeasurable merits of all Buddhas. Observing all dharmas and sentient beings, lands and worlds are all in a state of tranquil cessation; The mind has no reliance, and does not give rise to delusions, this is called right mindfulness of Buddha-bodhi. Sentient beings, all dharmas, and lands, discerning them, one knows there is no difference; Being skilled in observing them as their self-nature, this is understanding the true meaning of the Buddha's teachings.
At that time, light surpassed a million worlds, illuminating a hundred million worlds in the east, and likewise above. In each of those worlds, there were a hundred million Jambudvipas (the world we inhabit), and all the way to a hundred million Akanistha (the highest heaven in the realm of form) worlds, everything was revealed. Thus, one saw the Buddha sitting on a lion throne in the lotus treasury, surrounded by a retinue of Bodhisattvas as numerous as the dust of ten Buddha worlds. In each of those worlds, there were also a hundred million Jambudvipas; due to the Buddha's spiritual power, one saw that in each of the ten directions, there was a great Bodhisattva, each accompanied by a retinue of Bodhisattvas as numerous as the dust of ten worlds, coming to the Buddha's place. These were Manjusri (Bodhisattva of wisdom) and Bhadrapala (a Bodhisattva in the Avatamsaka Sutra), among others. The countries from which these Bodhisattvas came, from golden worlds to worlds of true form, each in their own country, were diligently practicing pure conduct under the guidance of Akshobhya Buddha (Immovable Buddha) and Vairochana Buddha (the Illuminating Buddha).
At that time, Manjusri in all places spoke in verses:
'Great wisdom is immeasurable, the wonderful dharma is unparalleled, Ultimately able to cross the great ocean of birth and death to the other shore, Lifespan has no end, forever free from burning afflictions, They achieve great merit, this is the power of skillful means. Regarding the profound dharma of all Buddhas, they awaken in accordance with its self-nature, Constantly observing the dharmas of the three times, they do not give rise to thoughts of stopping or being satisfied, Understanding the objects of perception, they have never given rise to delusions, Their joy is inconceivable.'
， 是則方便力。 常樂觀眾生， 而無眾生想， 示現有身趣， 永離諸趣想， 內常樂禪寂， 而無繫心想， 彼心無所著， 是則方便力。 方便善觀察， 諦了諸法相， 專念正思惟， 常行涅槃性， 樂於解脫道， 具足平等慧， 彼住寂滅法， 是則方便力。 隨順調御士， 最勝佛菩提， 攝取一切智， 廣大如法性， 善入真實諦， 教化諸群生， 彼成最勝意， 是則方便力。 佛說深法義， 悉能隨順知， 入深廣智慧， 滅除諸障礙， 一切至處道， 是處悉能到， 行是自覺道， 是則方便力。 心猶虛空界， 亦如變化法， 一切所依性， 是相則非相， 行於涅槃性， 猶若虛空相， 能到深妙境， 是則方便力。 常記念晝夜， 晦朔日月數， 年歲時劫分， 亦隨觀察知， 一切諸世界， 始終成敗相， 悉能諦了知， 是則方便力。 一切群萌類， 隨業受生死， 有色及無色， 有想亦非想， 彼彼姓名號， 所趣諦了知， 得此不思議， 是則方便力。 一切過去世， 未來現在法， 隨順佛所說， 善念諦觀察， 覺三世平等， 如
【現代漢語翻譯】 現代漢語譯本 這就是方便的力量。 經常喜悅地觀察眾生，卻沒有眾生的執著想法； 示現存在於輪迴之中，卻永遠脫離輪迴的執著想法； 內心常常喜悅于禪定寂靜，卻沒有執著于禪定的想法； 他的心沒有任何執著，這就是方便的力量。 善於運用方便來觀察，真實瞭解一切法的實相； 專心憶念正思維，常常修行涅槃的本性； 喜悅于解脫之道，具足平等的智慧； 他安住于寂滅的法，這就是方便的力量。 隨順調御丈夫（佛的稱號），最殊勝的佛菩提（覺悟）； 攝取一切智慧，廣大如法性（宇宙真理）； 善於進入真實的真理，教化一切眾生； 他成就最殊勝的意願，這就是方便的力量。 佛所說的深奧法義，都能隨順理解； 進入深廣的智慧，滅除一切障礙； 一切所要到達的境界，都能到達； 修行這種自覺之道，這就是方便的力量。 心就像虛空界一樣，也像變化之法一樣； 一切所依賴的本性，這種相即是非相； 修行于涅槃的本性，就像虛空的相一樣； 能夠到達深奧微妙的境界，這就是方便的力量。 常常記住白天和夜晚，每月初一和月尾的日期； 年歲、時間、劫數的劃分，也隨之觀察瞭解； 一切諸世界，從開始到毀滅的相狀； 都能真實瞭解，這就是方便的力量。 一切眾生種類，隨著業力承受生死； 有色身和無色身，有思想和無思想； 他們各自的姓名和去處，都能真實瞭解； 獲得這種不可思議的能力，這就是方便的力量。 一切過去世、未來世和現在世的法； 隨順佛所說的教導，善於憶念並真實觀察； 覺悟三世平等，如
【English Translation】 English version This is the power of skillful means. Always joyfully observing sentient beings, yet without the thought of sentient beings; Manifesting existence in the cycle of rebirth, yet forever detached from the thought of rebirth; Inwardly always delighting in meditative tranquility, yet without the thought of clinging to meditation; His mind is without any attachment, this is the power of skillful means. Skillfully using skillful means to observe, truly understanding the true nature of all dharmas (phenomena); Concentrating on right mindfulness and contemplation, constantly practicing the nature of Nirvana; Delighting in the path of liberation, possessing complete and equal wisdom; He abides in the dharma of quiescence, this is the power of skillful means. Following the Tamer of Men (an epithet for the Buddha), the most supreme Bodhi (enlightenment) of the Buddha; Gathering all wisdom, vast like the nature of Dharma (universal truth); Skillfully entering the true reality, teaching all sentient beings; He achieves the most supreme intention, this is the power of skillful means. The profound meaning of the Dharma spoken by the Buddha, he can understand and follow; Entering into profound and vast wisdom, eliminating all obstacles; All the realms that need to be reached, he can reach; Practicing this path of self-awakening, this is the power of skillful means. The mind is like the realm of space, also like the law of transformation; The nature upon which all things rely, this form is non-form; Practicing the nature of Nirvana, like the form of space; Able to reach the profound and subtle realm, this is the power of skillful means. Always remembering day and night, the dates of the new and full moon; The divisions of years, time, and kalpas (eons), he also observes and understands; All the worlds, from their beginning to their destruction; He can truly understand, this is the power of skillful means. All kinds of sentient beings, according to their karma, undergo birth and death; Those with form and those without form, those with thought and those without thought; Their respective names and destinations, he can truly understand; Obtaining this inconceivable power, this is the power of skillful means. All the dharmas of the past, future, and present; Following the teachings of the Buddha, skillfully remembering and truly observing; Awakening to the equality of the three times, like
其真實相， 是諸深妙道， 無比方便力。」
爾時，光明過一億世界，遍照東方十億世界，乃至上方亦復如是。彼一一世界中百億閻浮提，乃至百億色究竟天世界所有，一切悉現。如此見佛坐蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，彼一一世界中百億閻浮提亦復如是；佛神力故，皆見十方各有一大菩薩，各與十世界塵數菩薩眷屬俱，來詣佛所，所謂文殊師利乃至賢首等。是諸菩薩所從來國，金色世界乃至如實色世界，各于本國不動智佛乃至伏怨智佛所，凈修梵行。
爾時，一切處文殊師利以偈頌曰：
「受持難行法， 堅固不退轉， 日夜常精進， 未曾起疲厭， 已度難度海， 大音師子吼， 一切眾生類， 我今悉當度。 漂浪生死流， 沉淪愛慾海， 癡惑結重網， 昏冥大怖畏， 離慢堅固士， 是能悉除斷， 超勇成世雄， 是則佛境界。 世間諸放逸， 長迷醉五欲， 非實興妄想， 永為大苦障， 勤修不放逸， 奉行諸佛法， 大誓能度彼， 是則佛境界。 慧者滅本際， 無量難見劫， 眾生依吾我， 無窮生死轉， 令入寂滅法， 奉行最勝教， 誓宣此妙法， 是則佛境界。 見彼苦眾生，
【現代漢語翻譯】 現代漢語譯本 『其真實相，是諸深妙道，無比方便力。』
那時，光明超越一億個世界，普照東方十億個世界，乃至上方也是如此。在那每一個世界中，百億個閻浮提（Jambudvipa，指我們所居住的這個世界），乃至百億個色究竟天（Akanistha，佛教宇宙觀中最高的天界）世界中的一切都顯現出來。如此，他們看到佛陀坐在蓮華藏師子座（Padmagarbha lion throne，象徵佛陀的莊嚴寶座）上，有十個佛世界塵埃數量的菩薩眷屬圍繞著他，在那每一個世界中，百億個閻浮提也是如此；由於佛陀的神力，他們都看到十方各有一位大菩薩，各自帶領著十個世界塵埃數量的菩薩眷屬，來到佛陀所在之處，他們是文殊師利（Manjusri，象徵智慧的菩薩）乃至賢首（Bhadra，華嚴宗初祖）等。這些菩薩所來自的國度，從金色世界乃至如實色世界，各自在他們本國的，不動智佛（Akshobhya Buddha，象徵不動搖的智慧）乃至伏怨智佛（Vairochana Buddha，象徵光明遍照的佛）那裡，清凈地修行梵行。
那時，在一切地方，文殊師利以偈頌說道：
『受持難行之法，堅固不退轉，日夜常常精進，未曾生起疲厭，已度過難以度過的生死之海，發出大音的獅子吼，一切眾生種類，我如今都應當度脫。漂流在生死之流，沉淪在愛慾之海，被癡惑結成重重羅網，處於昏暗的大恐怖中，遠離傲慢的堅固之士，是能夠全部消除斷絕的，超越勇猛成為世間英雄，這就是佛的境界。世間那些放縱的人，長久地迷戀沉醉於五欲（色、聲、香、味、觸），不真實地生起妄想，永遠成為大苦的障礙，勤奮修行不放逸，奉行諸佛的教法，以大誓願能夠度脫他們，這就是佛的境界。有智慧的人滅除根本的邊際，在無量難以見到的劫數中，眾生依賴於我執，在無窮的生死中輪轉，令他們進入寂滅之法，奉行最殊勝的教導，發誓宣說這微妙的法，這就是佛的境界。見到那些痛苦的眾生，』
【English Translation】 English version 'Its true form is the profound and wondrous path, with unparalleled skillful means.'
At that time, the light surpassed a billion worlds, illuminating ten billion worlds in the east, and likewise in the directions above. In each of those worlds, all of the hundred billion Jambudvipas (the world we inhabit), and even the hundred billion Akanistha (the highest heaven in Buddhist cosmology) worlds, were revealed. Thus, they saw the Buddha seated on the Padmagarbha lion throne (symbolizing the Buddha's majestic seat), surrounded by a retinue of Bodhisattvas as numerous as the dust of ten Buddha worlds. In each of those worlds, there were also a hundred billion Jambudvipas; through the Buddha's divine power, they all saw that in each of the ten directions, there was a great Bodhisattva, each leading a retinue of Bodhisattvas as numerous as the dust of ten worlds, coming to the place where the Buddha was. These were Manjusri (the Bodhisattva of wisdom) and Bhadra (the first patriarch of the Huayan school), among others. The countries from which these Bodhisattvas came, from the golden worlds to the worlds of true form, each in their own country, were diligently practicing pure conduct under the guidance of the Akshobhya Buddha (the Buddha of unwavering wisdom) and the Vairochana Buddha (the Buddha of universal illumination).
At that time, in all places, Manjusri spoke in verse:
'Embracing the difficult practices, steadfast and unretreating, day and night constantly diligent, never giving rise to weariness, having crossed the difficult-to-cross sea of birth and death, roaring the lion's roar with a great sound, all kinds of sentient beings, I shall now liberate them all. Drifting in the stream of birth and death, sinking in the sea of desire, entangled in the heavy nets of delusion, in the darkness of great fear, the steadfast ones who are free from arrogance, are able to completely eliminate and cut off, surpassing courage to become heroes of the world, this is the realm of the Buddha. Those in the world who are indulgent, long lost and intoxicated in the five desires (form, sound, smell, taste, touch), unrealistically giving rise to delusions, forever becoming obstacles of great suffering, diligently cultivating non-indulgence, practicing the teachings of all Buddhas, with great vows able to liberate them, this is the realm of the Buddha. The wise ones extinguish the fundamental boundaries, in immeasurable and difficult-to-see kalpas, sentient beings rely on self-attachment, revolving in endless birth and death, leading them into the Dharma of quiescence, practicing the most supreme teachings, vowing to proclaim this wondrous Dharma, this is the realm of the Buddha. Seeing those suffering sentient beings,'
孤煢無救護， 永淪諸惡趣， 三毒恒熾然， 無間無救處， 晝夜常火焚， 誓度斯等苦， 是則佛境界。 迷惑失正路， 習行諸邪徑， 見彼群生類， 長處大闇冥， 為現智慧燈， 令見諸佛法， 誓能為照明， 是則佛境界。 一切三有海， 深廣無涯底， 見彼群生類， 漂溺莫能濟， 為彼勤方便， 興造正法船， 普拯所應度， 是則佛境界。 無有本實見， 常依無明住， 沉沒生死淵， 愚癡心迷亂， 慧者見斯苦， 為之設法橋， 大悲演說法， 是則佛境界。 見彼生死獄， 楚毒難可量， 長夜老病死， 三苦競侵逼， 自覺深妙法， 專修方便慧， 誓度斯等苦， 是則佛境界。 聞佛甚深法， 信心無疑惑， 周滿十方剎， 普行諸法界， 觀察空寂法， 其心無恐怖， 現同一切身， 是則天人師。」
爾時，光明過十億世界，遍照東方百億世界、千億世界、百千億世界、億那由他世界、百億那由他世界、千億那由他、百千億那由他、不可量、不可數、不可思議、不可稱、無等、無邊、無分齊、不可說、虛空、法界等一切世界，乃至上方亦復如是。彼一一世界中百億閻
【現代漢語翻譯】 現代漢語譯本 孤身一人，沒有救護， 永遠沉淪在各種惡道之中， 貪嗔癡三毒（指貪慾、嗔恨、愚癡三種煩惱） постоянно熾盛燃燒， 沒有間斷，沒有救助的地方， 日夜都被業火焚燒， 發誓要度脫這些苦難， 這就是佛的境界。 迷惑而失去了正道， 習慣於行走在各種邪路上， 看到那些眾生， 長久地處於巨大的黑暗之中， 為他們顯現智慧的燈光， 讓他們見到諸佛的教法， 發誓能夠成為他們的照明， 這就是佛的境界。 一切三有（指欲界、色界、無色界）的苦海， 深廣無邊無底， 看到那些眾生， 漂流沉溺而無法得救， 爲了他們勤奮地運用方便法門， 建造正法的船隻， 普遍救度所有應該被救度的人， 這就是佛的境界。 沒有真實的見解， 常常依賴於無明（指對真理的無知）而住， 沉沒在生死的深淵中， 愚癡的心迷亂不清， 有智慧的人看到這些苦難， 為他們設立通往解脫的法橋， 以大悲心演說佛法， 這就是佛的境界。 看到那生死的牢獄， 其中的痛苦難以衡量， 長夜漫漫，老病死， 三種苦難競相侵逼， 自覺悟到甚深微妙的佛法， 專心修習方便智慧， 發誓要度脫這些苦難， 這就是佛的境界。 聽聞佛陀甚深微妙的教法， 信心堅定，沒有疑惑， 周遍充滿十方世界， 普遍地在諸法界中修行， 觀察空寂的真理， 心中沒有恐懼， 顯現與一切眾生相同的身形， 這就是天人導師（指佛陀）的境界。 這時，光明超過十億個世界，普遍照耀東方百億世界、千億世界、百千億世界、億那由他（指數量單位，表示極大的數目）世界、百億那由他世界、千億那由他、百千億那由他、不可量、不可數、不可思議、不可稱、無等、無邊、無分齊、不可說、虛空、法界等一切世界，乃至上方也是如此。在那每一個世界中，都有百億閻
【English Translation】 English version Alone and without protection, Forever sinking into all evil realms, The three poisons (greed, hatred, and ignorance) are constantly blazing, Without interruption, without a place of rescue, Day and night, constantly burned by the fires of karma, I vow to liberate all from these sufferings, This is the realm of the Buddha. Confused and having lost the right path, Habitually walking on all the wrong paths, Seeing those sentient beings, Long dwelling in great darkness, For them, I manifest the light of wisdom, Letting them see the teachings of all Buddhas, I vow to be their illumination, This is the realm of the Buddha. The sea of all three realms of existence (desire realm, form realm, formless realm), Deep and vast, without shore or bottom, Seeing those sentient beings, Drifting and drowning, unable to be saved, For them, I diligently use skillful means, Building the ship of the true Dharma, Universally rescuing all who should be saved, This is the realm of the Buddha. Without a true understanding of reality, Constantly relying on ignorance, Sinking in the abyss of birth and death, The foolish mind is confused and disordered, The wise see these sufferings, For them, they establish the bridge of Dharma, With great compassion, they expound the Dharma, This is the realm of the Buddha. Seeing the prison of birth and death, The tortures within are immeasurable, Long nights of old age, sickness, and death, The three sufferings constantly assail, Having awakened to the profound and subtle Dharma, Devotedly cultivating skillful means and wisdom, I vow to liberate all from these sufferings, This is the realm of the Buddha. Hearing the profound and subtle teachings of the Buddha, With firm faith, without doubt, Completely filling the ten directions, Universally practicing in all realms of Dharma, Observing the emptiness of reality, The mind is without fear, Manifesting the same form as all beings, This is the realm of the teacher of gods and humans (Buddha). At that time, the light surpassed ten billion worlds, universally illuminating the eastern hundred billion worlds, thousand billion worlds, hundred thousand billion worlds, a billion nayuta (a unit of large number) worlds, hundred billion nayuta worlds, thousand billion nayuta, hundred thousand billion nayuta, immeasurable, countless, inconceivable, inexpressible, unequaled, boundless, without limit, unspeakable, space, Dharma realm, and all other worlds, and the same is true for the upper direction. In each of those worlds, there are hundred billion Yama
浮提，乃至百億色究竟天世界所有，一切悉現。如此見佛坐蓮華藏師子座上，有十佛世界塵數菩薩眷屬圍繞，彼一一世界中百億閻浮提亦復如是；佛神力故，皆見十方各有一大菩薩，各與十世界塵數菩薩眷屬俱，來詣佛所，所謂文殊師利乃至賢首等。是諸菩薩所從來國，金色世界乃至如實色世界，各于本國不動智佛乃至伏怨智佛所，凈修梵行。
爾時，一切處文殊師利以偈頌曰：
「無量無數劫， 一念悉觀察， 無來亦無去， 現在亦不住， 一切生滅法， 悉知真實相， 超度方便岸， 具足十種力。 無等大名稱， 普遍十方剎， 永離生死難， 究竟一切法， 皆悉能遍至， 一切諸世界， 具足能敷演， 清凈微妙法。 普為眾生類， 正心奉諸佛， 是故獲直心， 真實凈依果， 隨順分別知， 了達如如相， 得佛自在力， 十方靡不現。 從始供養佛， 樂行忍辱法， 能入深禪定， 觀察真實義， 悉令一切眾， 歡喜向如來， 菩薩行是法， 速逮無上道。 能問十方佛， 其心常湛然， 信佛不退轉， 威儀悉具足， 一切有無法， 了達非有無， 如是正觀察， 能見真實佛。 無量凈樂心，
【現代漢語翻譯】 現代漢語譯本 從閻浮提（Jambudvipa，指我們所居住的這個世界）開始，乃至百億色究竟天（Akanistha，佛教宇宙觀中最高的天界）世界的所有一切，都完全顯現出來。這樣，他們看到佛陀坐在蓮華藏師子座（Padmagarbha Lion Throne，象徵佛陀智慧和力量的寶座）上，有十個佛世界塵埃數量的菩薩眷屬圍繞著他。在每一個這樣的世界中，又有百億個閻浮提也是如此。由於佛陀的神力，他們都看到十方世界各自有一位大菩薩，每一位都帶著十個世界塵埃數量的菩薩眷屬，來到佛陀所在之處，他們分別是文殊師利（Manjusri，象徵智慧的菩薩）乃至賢首（Bhadra，華嚴宗初祖）等菩薩。這些菩薩所來自的國度，從金色世界（Golden World）乃至如實色世界（True Color World），他們各自在自己的國度里，于不動智佛（Immovable Wisdom Buddha）乃至伏怨智佛（Subduing Affliction Wisdom Buddha）處，清凈地修行梵行（Brahma-carya，指清凈的修行生活）。 那時，在所有的地方，文殊師利菩薩用偈頌說道： 『無量無數劫，一念悉觀察，（在無量無數的劫數中，佛陀在一念之間都能觀察到一切） 無來亦無去，現在亦不住，（佛陀沒有來處，也沒有去處，現在也不停留） 一切生滅法，悉知真實相，（對於一切生滅變化的法，佛陀完全瞭解它們的真實面貌） 超度方便岸，具足十種力。（佛陀超越了方便的彼岸，具足了十種力量） 無等大名稱，普遍十方剎，（佛陀擁有無與倫比的偉大名聲，遍佈十方世界） 永離生死難，究竟一切法，（佛陀永遠脫離了生死的苦難，究竟通達了一切法） 皆悉能遍至，一切諸世界，（佛陀能夠普遍到達一切世界） 具足能敷演，清凈微妙法。（佛陀具足能力宣講清凈微妙的佛法） 普為眾生類，正心奉諸佛，（普遍爲了眾生，以正心奉獻諸佛） 是故獲直心，真實凈依果，（因此獲得正直的心，真實清凈的依止果報） 隨順分別知，了達如如相，（隨順分別的智慧，了達真如的實相） 得佛自在力，十方靡不現。（獲得佛陀的自在力量，在十方世界無處不顯現） 從始供養佛，樂行忍辱法，（從開始就供養佛陀，樂於修行忍辱的法門） 能入深禪定，觀察真實義，（能夠進入甚深的禪定，觀察真實的意義） 悉令一切眾，歡喜向如來，（使一切眾生都歡喜地嚮往如來） 菩薩行是法，速逮無上道。（菩薩修行這樣的法，能夠迅速達到無上的佛道） 能問十方佛，其心常湛然，（能夠向十方諸佛請教，內心常常清凈） 信佛不退轉，威儀悉具足，（對佛陀的信心永不退轉，威儀都具足） 一切有無法，了達非有無，（對於一切有和無的法，了達它們既非有也非無） 如是正觀察，能見真實佛。（像這樣正確地觀察，就能見到真實的佛陀） 無量凈樂心，（擁有無量的清凈喜樂之心）』
【English Translation】 English version From Jambudvipa (the world we inhabit), up to all the worlds of the hundred billion Akanistha (the highest heaven in Buddhist cosmology), everything is fully manifested. Thus, they see the Buddha sitting on the Padmagarbha Lion Throne (a throne symbolizing the Buddha's wisdom and power), surrounded by a retinue of Bodhisattvas as numerous as the dust of ten Buddha-worlds. In each of these worlds, there are also a hundred billion Jambudvipas. By the Buddha's divine power, they all see that in each of the ten directions, there is a great Bodhisattva, each accompanied by a retinue of Bodhisattvas as numerous as the dust of ten worlds, coming to the place where the Buddha is. These are Manjusri (the Bodhisattva of wisdom) and Bhadra (the first patriarch of the Huayan school), among others. These Bodhisattvas come from countries ranging from the Golden World to the True Color World, and in their respective countries, they are purely practicing Brahma-carya (pure spiritual practice) under the Immovable Wisdom Buddha and the Subduing Affliction Wisdom Buddha. At that time, in all places, Manjusri Bodhisattva spoke in verses: 'In immeasurable countless kalpas, all is observed in a single thought, (In immeasurable countless eons, the Buddha can observe everything in a single thought) There is no coming, no going, nor does the present abide, (The Buddha has no coming, no going, and does not abide in the present) All phenomena of arising and ceasing, their true nature is fully known, (For all phenomena of arising and ceasing, the Buddha fully understands their true nature) Having crossed the shore of expedient means, possessing the ten powers. (The Buddha has transcended the shore of expedient means and possesses the ten powers) Unparalleled great name, pervading the ten directions, (The Buddha possesses an unparalleled great name, pervading the ten directions) Forever free from the difficulties of birth and death, having mastered all dharmas, (The Buddha is forever free from the suffering of birth and death, having mastered all dharmas) Able to reach everywhere, all the worlds, (The Buddha is able to reach everywhere, all the worlds) Fully capable of expounding, the pure and subtle Dharma. (The Buddha is fully capable of expounding the pure and subtle Dharma) Universally for all sentient beings, with upright minds offering to all Buddhas, (Universally for all sentient beings, with upright minds offering to all Buddhas) Therefore, obtaining an upright mind, the true and pure fruit of reliance, (Therefore, obtaining an upright mind, the true and pure fruit of reliance) Following and discerning, understanding the suchness, (Following and discerning wisdom, understanding the suchness of reality) Having obtained the Buddha's power of freedom, manifesting everywhere in the ten directions. (Having obtained the Buddha's power of freedom, manifesting everywhere in the ten directions) From the beginning, making offerings to the Buddha, delighting in the practice of patience, (From the beginning, making offerings to the Buddha, delighting in the practice of patience) Able to enter deep samadhi, observing the true meaning, (Able to enter deep samadhi, observing the true meaning) Causing all beings to joyfully turn towards the Tathagata, (Causing all beings to joyfully turn towards the Tathagata) Bodhisattvas practicing this Dharma, quickly attain the unsurpassed path. (Bodhisattvas practicing this Dharma, quickly attain the unsurpassed path) Able to question the Buddhas of the ten directions, their minds always serene, (Able to question the Buddhas of the ten directions, their minds always serene) Faith in the Buddha is unwavering, their demeanor is fully complete, (Faith in the Buddha is unwavering, their demeanor is fully complete) All phenomena of existence and non-existence, understanding they are neither existent nor non-existent, (All phenomena of existence and non-existence, understanding they are neither existent nor non-existent) Observing correctly in this way, one can see the true Buddha. (Observing correctly in this way, one can see the true Buddha) With immeasurable pure joy, (With immeasurable pure joy)'
境界滿十方， 一切國土中， 能說真實義， 滅除眾垢難， 安住平等法， 若能如是化， 斯人等如來。 聞佛妙音聲， 逮得無上法， 常轉凈法輪， 甚深難知見， 最勝所說法， 具足七覺義， 如是無上觀， 常見諸佛身。 不見如來空， 寂滅猶幻化， 雖見無所見， 如盲對五色， 虛妄取相者， 是人不見佛， 一切無所著， 乃見真如來。 眾生種種業， 難可分別知， 十方內外身， 種種無量色， 佛身亦如是， 一切滿十方， 難知能知者， 彼是大導師。 譬如無量剎， 依止虛空住， 不從十方來， 去亦無所至， 世界若成敗， 本來無所依， 佛身亦如是， 充滿虛空界。」◎◎
大方廣佛華嚴經菩薩明難品第六
爾時，文殊師利菩薩問覺首菩薩言：「佛子！心性是一，云何能生種種果報？或至善趣，或至惡趣；或具諸根，或不具者；或生善處，或生惡處；端正醜陋，苦樂不同；業不知心，心不知業；受不知報，報不知受；心不知受，受不知心；因不知緣，緣不知因；智不知法，法不知智？」
爾時，覺首菩薩以偈答曰：
「為化眾生故， 乃能問斯義， 諸法如
【現代漢語翻譯】 現代漢語譯本 境界遍滿十方，在一切國土之中，能夠宣說真實的意義，消除眾生的種種煩惱和困難，安住于平等之法。如果能夠像這樣教化眾生，這個人就等同於如來（Tathagata，佛的稱號）。 聽聞佛陀微妙的聲音，就能獲得無上的佛法，常常轉動清凈的法輪（Dharmacakra，佛法教義的象徵），佛法甚深難以理解和見到。佛陀所說的最殊勝的法，具足七覺支（Saptabodhyanga，通往覺悟的七種因素）的意義。像這樣無上的觀照，就能常常見到諸佛的法身（Dharmakaya，佛的真理之身）。 不能把如來視為空無，寂滅也如同幻化一般。雖然看見，卻如同沒有看見，就像盲人面對五彩繽紛的顏色。虛妄地執著于外在表象的人，是見不到佛的。一切都不執著，才能見到真正的如來。 眾生所造的種種業，難以分別知曉。十方世界內外，有種種無量的色相。佛的法身也是如此，充滿十方世界。難以知曉卻能知曉的人，就是偉大的導師。 譬如無量的世界，依止虛空而住，不從十方而來，去也沒有去處。世界無論成住壞空，本來就沒有所依。佛的法身也是如此，充滿虛空界。
《大方廣佛華嚴經·菩薩明難品第六》
這時，文殊師利菩薩（Manjusri，智慧的象徵）問覺首菩薩（Jagasrestha，菩薩名）說：『佛子！心性本是一樣的，為什麼會產生種種不同的果報？有的到善道，有的到惡道；有的諸根具足，有的不具足；有的生在善處，有的生在惡處；有的端正，有的醜陋；感受的苦樂也不同。業不知道心，心也不知道業；受不知道報，報也不知道受；心不知道受，受也不知道心；因不知道緣，緣也不知道因；智不知道法，法也不知道智？』
這時，覺首菩薩用偈頌回答說： 『爲了教化眾生，才問這樣的道理。諸法如幻』
【English Translation】 English version The realm pervades the ten directions, in all lands, able to speak the true meaning, eliminating the various defilements and difficulties of beings, abiding in the Dharma of equality. If one can transform beings in this way, such a person is equal to the Tathagata (Buddha's title). Hearing the Buddha's wonderful voice, one can attain the supreme Dharma, constantly turning the pure Dharma wheel (Dharmacakra, symbol of Buddhist teachings), the Dharma is profound and difficult to understand and see. The most excellent Dharma spoken by the Buddha is complete with the meaning of the seven factors of enlightenment (Saptabodhyanga, seven factors leading to enlightenment). Such supreme contemplation allows one to constantly see the Dharmakaya (Buddha's truth body) of all Buddhas. One should not view the Tathagata as empty, and Nirvana is also like an illusion. Although seeing, it is like not seeing, just as a blind person facing colorful colors. Those who falsely cling to external appearances cannot see the Buddha. Only by not clinging to anything can one see the true Tathagata. The various karmas created by beings are difficult to discern. In the ten directions, both internally and externally, there are various immeasurable forms. The Dharmakaya of the Buddha is also like this, filling the ten directions. The one who is difficult to know yet able to know is the great teacher. For example, countless worlds rely on space to exist, not coming from the ten directions, nor going anywhere. Whether the world is formed, exists, decays, or becomes empty, it originally has no reliance. The Dharmakaya of the Buddha is also like this, filling the realm of space.
The Great Extensive Buddha Flower Adornment Sutra, Chapter Six: Bodhisattva's Difficult Questions
At that time, Manjusri Bodhisattva (symbol of wisdom) asked Jagasrestha Bodhisattva (a Bodhisattva's name), 'Buddha's son! The nature of mind is one, why does it produce various different karmic retributions? Some go to good realms, some to evil realms; some have complete faculties, some do not; some are born in good places, some in evil places; some are handsome, some are ugly; the experiences of suffering and joy are also different. Karma does not know the mind, and the mind does not know karma; the receiver does not know the retribution, and the retribution does not know the receiver; the mind does not know the receiver, and the receiver does not know the mind; the cause does not know the condition, and the condition does not know the cause; wisdom does not know the Dharma, and the Dharma does not know wisdom?'
At that time, Jagasrestha Bodhisattva answered in verse: 'For the sake of transforming beings, this meaning is asked. All dharmas are like illusions.'
實性， 我說仁諦聽。 諸法不自在， 求實不可得， 是故一切法， 二俱不相知。 譬如駛水流， 流流無絕已， 二俱不相知， 諸法亦如是。 亦如明燈焰， 焰焰不暫停， 二俱不相知， 諸法亦如是。 亦如長風起， 鼓拂生動勢， 二俱不相知， 諸法亦如是。 亦如深廣地， 展轉相依住， 二俱不相知， 諸法亦如是。 眼耳鼻舌身， 心意諸情根， 因此轉眾苦， 而實無所轉。 法性無所轉， 示現故有轉， 于彼無示現， 示現無所有。 眼耳鼻舌身， 心意諸情根， 其性悉空寂， 虛妄無真實。 觀察正思惟， 有者無所有， 彼見不顛倒， 法眼清凈故。 虛妄非虛妄， 若實若不實， 世間出世間， 但有假言說。」
爾時，文殊師利菩薩問財首菩薩言：「佛子！一切眾生、非眾生，如來云何隨眾生時、隨命、隨身、隨行、隨欲樂、隨愿、隨意、隨方便、隨思惟、隨籌量、隨眾生見而教化之？」
爾時，財首菩薩以偈答曰：
「明智心境界， 常樂寂滅行， 我今如實說， 仁者善諦聽。 分別觀內身， 我身何所有， 若能如是觀， 彼達我有無。 觀身
【現代漢語翻譯】 現代漢語譯本 真實之性，我（佛）對仁者（指菩薩）說，請仔細聽。 一切諸法（指世間萬物）都不是自在的，尋求真實是不可得的。 因此，一切諸法，兩者（指能知和所知）都不能互相瞭解。 譬如快速流動的水流，水流不停地流逝，沒有停止的時候。 兩者都不能互相瞭解，一切諸法也是如此。 又如明亮的燈焰，火焰不停地閃爍，沒有停歇的時候。 兩者都不能互相瞭解，一切諸法也是如此。 又如強風颳起，鼓動著萬物產生動態。 兩者都不能互相瞭解，一切諸法也是如此。 又如深廣的大地，互相依賴而存在。 兩者都不能互相瞭解，一切諸法也是如此。 眼、耳、鼻、舌、身，以及心意等諸種感覺器官。 因此而產生各種痛苦，但實際上並沒有什麼在流轉。 法的本性是不會流轉的，因為示現的緣故才顯得有流轉。 在沒有示現的地方，示現也是不存在的。 眼、耳、鼻、舌、身，以及心意等諸種感覺器官。 它們的本性都是空寂的，虛妄而不真實。 觀察並正確地思考，有也是不存在的。 這樣的見解不會顛倒，因為法眼是清凈的。 虛妄不是虛妄，是實還是不實。 世間和出世間，都只是假借言語的表達。 這時，文殊師利菩薩（Manjusri Bodhisattva）問財首菩薩（Dhanapati Bodhisattva）說：『佛子！一切眾生和非眾生，如來（Tathagata）如何隨著眾生的時機、壽命、身體、行為、慾望、願望、心意、方便、思維、籌量、以及眾生的見解來教化他們呢？』 這時，財首菩薩用偈頌回答說： 『明智的心境，常常安樂於寂滅的修行。 我現在如實地說，仁者請仔細聽。 分別觀察自己的身體，我的身體有什麼呢？ 如果能夠這樣觀察，就能明白我（指身體）的存在與不存在。 觀察身體
【English Translation】 English version The nature of reality, I (the Buddha) say to the virtuous one (referring to a Bodhisattva), listen carefully. All dharmas (phenomena) are not self-existent; seeking reality is unattainable. Therefore, all dharmas, both (the knower and the known) do not know each other. Like a swift flowing stream, the water flows continuously without ceasing. Both do not know each other, and all dharmas are like this. Like the flame of a bright lamp, the flame flickers without stopping. Both do not know each other, and all dharmas are like this. Like a strong wind rising, stirring things and creating movement. Both do not know each other, and all dharmas are like this. Like the deep and vast earth, they rely on each other to exist. Both do not know each other, and all dharmas are like this. The eyes, ears, nose, tongue, body, and the mind and its intentions, all the sense organs. Because of these, various sufferings arise, but in reality, nothing is transmigrating. The nature of dharma does not transmigrate; it appears to transmigrate because of manifestation. Where there is no manifestation, manifestation does not exist. The eyes, ears, nose, tongue, body, and the mind and its intentions, all the sense organs. Their nature is all empty and still, illusory and not real. Observe and contemplate correctly, what exists is also non-existent. Such a view is not inverted, because the Dharma eye is pure. Illusion is not illusion, whether it is real or unreal. The mundane and the supramundane are just provisional expressions. At that time, Manjusri Bodhisattva asked Dhanapati Bodhisattva, 'Son of the Buddha! How does the Tathagata teach all sentient beings and non-sentient beings, according to their timing, lifespan, body, actions, desires, wishes, intentions, skillful means, thoughts, considerations, and views?' At that time, Dhanapati Bodhisattva answered in verse: 'The realm of the wise mind, always enjoys the practice of stillness and extinction. I now speak truthfully, virtuous one, please listen carefully. Observe and analyze your own body, what does my body consist of? If one can observe in this way, one will understand the existence and non-existence of 'I' (referring to the body). Observing the body
一切分， 無所依止住， 諦了是身者， 于身無所著。 能解身如實， 明達一切法， 知法悉虛妄， 其心無所染。 身命相隨順， 展轉更相因， 猶如旋火輪， 前後不可知。 智者能觀察， 一切有無常， 諸法空無我， 則離一切相。 因緣所起業， 無我猶如夢， 果報性寂滅， 前後無異相。 一切世間法， 唯以心為主， 隨樂取相者， 皆悉是顛倒。 世間所有法， 一切悉虛妄， 不能解諸法， 真實無有二。 一切生滅法， 皆悉從緣起， 唸唸速歸滅， 始終無異相。」
爾時，文殊師利問寶首菩薩言：「佛子！一切眾生四大悉非我，非我所，云何眾生或受苦、受樂，或作惡、作善，或內端正、或外端正，或受少報、或受多報，或有現報、或有後報，然諸法性無善無惡？」
爾時，寶首菩薩以偈答言：
「隨所行諸業， 受果報亦然， 造者無所有， 諸佛如是說。 猶如明凈鏡， 隨其面像現， 內外無所有， 業性亦如是。 亦如田種子， 各各不相知， 自然能作因， 業性亦如是。 亦如大幻師， 在彼四衢道， 示現種種色， 業性亦如是。 如匠造木人，
【現代漢語翻譯】 現代漢語譯本 一切事物，都沒有可以依賴和停留的地方。 真正瞭解身體的人，不會對身體有任何執著。 能夠如實理解身體的真相，明白一切法的道理， 知道一切法都是虛妄的，他的心就不會被污染。 身體和生命相互依存，輾轉相因， 就像旋轉的火輪，前後無法分辨。 有智慧的人能夠觀察到，一切有為法都是無常的， 諸法皆空無我，就能遠離一切表象。 因緣所產生的業，無我，就像夢一樣， 果報的本質是寂滅的，前後沒有差別。 世間一切法，都以心為主導， 隨心所欲執著于表象的人，都是顛倒的。 世間所有法，一切都是虛妄的， 不能理解諸法，真實不二的道理。 一切生滅法，都是從因緣而生起， 唸唸迅速歸於滅亡，始終沒有差別。
這時，文殊師利（Manjusri）菩薩問寶首（Ratnakara）菩薩說：『佛子！一切眾生的四大（地、水、火、風）都不是我，也不是我所擁有的，為什麼眾生會有感受苦樂，或者造作惡業、善業，或者內在端正、外在端正，或者承受少許果報、承受眾多果報，或者有現世報應、或者有來世報應，然而諸法的本性卻是無善無惡的呢？』
這時，寶首菩薩用偈語回答說： 『隨著所行的各種業，所受的果報也是如此， 造業者實際上並不存在，諸佛都是這樣說的。 就像明亮的鏡子，隨著面容顯現影像， 內外都沒有實體，業的性質也是如此。 也像田地裡的種子，各自互不相知， 自然能夠產生因果，業的性質也是如此。 也像偉大的魔術師，在十字路口， 展示各種各樣的景象，業的性質也是如此。 就像工匠製造木偶，
【English Translation】 English version All things have no place to rely on or dwell. One who truly understands the body has no attachment to it. One who can understand the true nature of the body, and comprehends all dharmas, Knowing that all dharmas are illusory, their mind will not be defiled. Body and life are interdependent, causing each other in a cycle, Like a spinning fire wheel, the beginning and end cannot be discerned. The wise can observe that all conditioned things are impermanent, All dharmas are empty and without self, thus one can be free from all appearances. The karma arising from conditions, without self, is like a dream, The nature of karmic retribution is extinction, with no difference between beginning and end. All worldly dharmas are primarily governed by the mind, Those who cling to appearances according to their desires are all deluded. All worldly dharmas are illusory, Unable to understand that the true nature of dharmas is non-dual. All dharmas of arising and ceasing arise from conditions, Each thought quickly returns to extinction, with no difference between beginning and end.
At that time, Manjusri (文殊師利) Bodhisattva asked Ratnakara (寶首) Bodhisattva, 『Buddha-son! The four great elements (earth, water, fire, wind) of all sentient beings are not self, nor are they what belongs to self. Why do sentient beings experience suffering and joy, or create evil and good karma, or have inner and outer beauty, or receive little or much retribution, or have present or future retribution, yet the nature of all dharmas is neither good nor evil?』
At that time, Ratnakara Bodhisattva replied in verse: 『According to the various karmas performed, the karmic retributions are also such, The doer does not actually exist, as all Buddhas have said. Like a clear mirror, reflecting the image of the face, There is no substance inside or outside, the nature of karma is also like this. Also like seeds in a field, each unaware of the other, Naturally able to produce cause and effect, the nature of karma is also like this. Also like a great magician, at the crossroads, Displaying various kinds of appearances, the nature of karma is also like this. Like a craftsman making a wooden puppet,
能出種種聲， 彼無我非我， 業性亦如是。 亦如眾鳥類， 出㲉音不同， 能作種種聲， 業性亦如是。 如親因緣會， 受生無來者， 諸根各別異， 業性亦如是。 如大地獄中， 眾生受苦惱， 苦惱無來處， 業性亦如是。 亦如轉輪王， 成就勝七寶， 彼無所從來， 業性亦如是。 亦如諸世界， 有成或有敗， 成敗無來去， 業性亦如是。」
爾時，文殊師利問德首菩薩言：「佛子！如來唯覺一法，云何乃說無量諸法音聲遍滿無量世界，悉能教化無量眾生，出無量聲，現無量身，了知無量眾生心意，示現無量神足自在，示現無量無邊世界，示現無量殊勝莊嚴，示現無量種種境界，而法性分別實不可得？」
爾時，德首菩薩以偈答曰：
「佛子乃能問， 甚深微妙義， 智者若知此， 常樂求功德。 猶如地性一， 能持種種物， 不分別一異， 諸佛法如是。 猶如火性一， 能燒世間物， 火性無分別， 諸佛法如是。 猶如大海水， 注以百川流， 其味無別異， 諸佛法如是。 猶如風性一， 吹動一切物， 風性無分別， 諸佛法如是。 猶如龍雷震， 普雨一切地，
【現代漢語翻譯】 現代漢語譯本 能發出種種聲音，那聲音既不是『我』也不是『非我』，業的性質也是如此。 就像各種鳥類，發出不同的叫聲，能發出種種聲音，業的性質也是如此。 就像親近的因緣聚合，受生沒有來處，各種根（眼、耳、鼻、舌、身、意）各不相同，業的性質也是如此。 就像在大地獄中，眾生遭受痛苦煩惱，痛苦煩惱沒有來處，業的性質也是如此。 就像轉輪王，成就殊勝的七寶，那些寶物沒有從哪裡來，業的性質也是如此。 就像各個世界，有成住也有壞滅，成住壞滅沒有來去，業的性質也是如此。
這時，文殊師利（Manjusri）菩薩問德首（Deshou）菩薩說：『佛子！如來只覺悟一個法，為什麼卻說無量諸法的音聲遍滿無量世界，都能教化無量眾生，發出無量聲音，顯現無量身形，了知無量眾生的心意，示現無量神通自在，示現無量無邊的世界，示現無量殊勝的莊嚴，示現無量種種境界，而法的自性分別實際上是不可得的呢？』
這時，德首菩薩用偈頌回答說： 『佛子您能問，如此甚深微妙的道理，智者如果知道這個道理，就會常常樂於追求功德。 就像地的性質只有一個，能承載種種事物，不分別一樣或不一樣，諸佛的法也是如此。 就像火的性質只有一個，能燃燒世間萬物，火的性質沒有分別，諸佛的法也是如此。 就像大海的水，注入百川的流水，它的味道沒有差別，諸佛的法也是如此。 就像風的性質只有一個，吹動一切事物，風的性質沒有分別，諸佛的法也是如此。 就像龍的雷聲震動，普遍降雨到一切土地，
【English Translation】 English version It can produce various sounds; that is neither 'self' nor 'non-self'; the nature of karma is also like this. Just like various kinds of birds, they produce different sounds; they can produce various sounds; the nature of karma is also like this. Just like the gathering of close causes and conditions, there is no place from which birth comes; the various roots (eyes, ears, nose, tongue, body, and mind) are each different; the nature of karma is also like this. Just like in the great hells, sentient beings suffer pain and affliction; there is no place from which pain and affliction come; the nature of karma is also like this. Just like a wheel-turning king (Chakravartin), who achieves the seven precious treasures; those treasures do not come from anywhere; the nature of karma is also like this. Just like the various worlds, there is formation and destruction; formation and destruction have no coming or going; the nature of karma is also like this.
At that time, Manjusri Bodhisattva asked Deshou Bodhisattva, 'Buddha-son! The Tathagata only awakens to one Dharma, why then does he say that the sounds of limitless Dharmas pervade limitless worlds, and are able to teach limitless sentient beings, produce limitless sounds, manifest limitless bodies, understand the minds of limitless sentient beings, manifest limitless supernatural powers, manifest limitless boundless worlds, manifest limitless sublime adornments, manifest limitless various realms, while the nature of Dharma is actually unattainable through discrimination?'
At that time, Deshou Bodhisattva replied in verse: 'Buddha-son, you are able to ask about such profound and subtle meaning; if the wise know this, they will always be happy to seek merit. Just like the nature of earth is one, it can support all kinds of things, without distinguishing one or different; the Dharma of all Buddhas is like this. Just like the nature of fire is one, it can burn all things in the world; the nature of fire has no discrimination; the Dharma of all Buddhas is like this. Just like the water of the great ocean, into which hundreds of rivers flow; its taste has no difference; the Dharma of all Buddhas is like this. Just like the nature of wind is one, it moves all things; the nature of wind has no discrimination; the Dharma of all Buddhas is like this. Just like the dragon's thunder shakes, and universally rains on all lands,
雨渧無分別， 諸佛法如是。 猶如大地一， 能生種種芽， 地性無別異， 諸佛法如是。 猶日無雲曀， 普能照十方， 光明無異性， 諸佛法如是。 猶如空中月， 世間靡不見， 非至一切處， 諸佛法如是。 猶如大梵王， 普應現大千， 其身無別異， 諸佛法如是。」
爾時，文殊師利問目首菩薩言：「佛子！如來福田等一無異，云何佈施果報不同？有種種色、種種性、種種家、種種根、種種財、種種奇特、種種眷屬、種種自在、種種功德、種種慧，如來平等無有怨親？」
爾時，目首菩薩以偈答曰：
「譬如大地一， 能生種種芽， 于彼無怨親， 佛福田亦然。 譬如水一味， 因器故不同， 諸佛福田一， 眾生故有異。 譬如大幻師， 能令眾歡喜， 諸佛聖福田， 隨愿令欣悅。 譬如辯才王， 能令眾歡喜， 諸佛聖福田， 令眾生悅樂。 譬如明凈鏡， 隨對現眾像， 諸佛聖福田， 眾生故有異。 譬如大藥王， 消滅一切毒， 諸佛聖福田， 能滅煩惱患。 譬如日出時， 能除一切闇， 諸佛聖福田， 普照十方界。 譬如凈滿月， 普照四天下， 諸佛
【現代漢語翻譯】 現代漢語譯本 雨滴落下沒有分別，諸佛的教法也是如此。 就像大地只有一個，能生長出各種各樣的芽，大地的性質沒有差別，諸佛的教法也是如此。 就像太陽沒有云翳遮擋，普遍照耀十方，光明沒有不同的性質，諸佛的教法也是如此。 就像空中的月亮，世間沒有看不到的，但並非到達所有地方，諸佛的教法也是如此。 就像大梵天王（Brahma，印度教的創造之神），普遍應化顯現在大千世界，他的身體沒有差別，諸佛的教法也是如此。
這時，文殊師利（Manjusri，象徵智慧的菩薩）問目首菩薩（Mukhasirsa，一位菩薩）說：『佛子！如來的福田（指佛陀的教法和功德）平等無差別，為什麼佈施的果報卻不同呢？有各種各樣的顏色、各種各樣的性格、各種各樣的家庭、各種各樣的根器、各種各樣的財富、各種各樣的奇特之處、各種各樣的眷屬、各種各樣的自在、各種各樣的功德、各種各樣的智慧，如來是平等的，沒有怨恨和親疏之分嗎？』
這時，目首菩薩用偈頌回答說： 『譬如大地只有一個，能生長出各種各樣的芽，對於它們沒有怨恨和親疏之分，佛的福田也是這樣。 譬如水只有一種味道，因為容器的不同而不同，諸佛的福田是一樣的，因為眾生的不同而有差異。 譬如偉大的魔術師，能讓眾人歡喜，諸佛的聖福田，隨眾生的願望讓他們欣悅。 譬如辯才之王，能讓眾人歡喜，諸佛的聖福田，讓眾生喜悅快樂。 譬如明亮的鏡子，隨著所對之物顯現各種影像，諸佛的聖福田，因為眾生的不同而有差異。 譬如偉大的藥王，能消除一切毒，諸佛的聖福田，能消除煩惱的病患。 譬如太陽升起的時候，能消除一切黑暗，諸佛的聖福田，普遍照耀十方世界。 譬如清凈圓滿的月亮，普遍照耀四天下，諸佛
【English Translation】 English version Raindrops fall without distinction, the Dharma of all Buddhas is like this. Just as the earth is one, able to produce various sprouts, the nature of the earth is not different, the Dharma of all Buddhas is like this. Just as the sun is without cloud cover, universally illuminating the ten directions, the light has no different nature, the Dharma of all Buddhas is like this. Just as the moon in the sky, the world has nothing that does not see it, yet it does not reach all places, the Dharma of all Buddhas is like this. Just as the Great Brahma King (Brahma, the Hindu god of creation), universally manifests in the great thousand worlds, his body has no difference, the Dharma of all Buddhas is like this.
At that time, Manjusri (Manjusri, a Bodhisattva symbolizing wisdom) asked Mukhasirsa Bodhisattva (Mukhasirsa, a Bodhisattva), saying: 'Son of Buddha! The field of merit of the Tathagata (referring to the Buddha's teachings and merits) is equal and without difference, why are the results of giving different? There are various colors, various natures, various families, various capacities, various wealth, various wonders, various retinues, various freedoms, various merits, various wisdoms, is the Tathagata equal, without resentment or closeness?'
At that time, Mukhasirsa Bodhisattva replied with a verse: 'Like the earth is one, able to produce various sprouts, towards them there is no resentment or closeness, the field of merit of the Buddha is also like this. Like water has only one taste, it is different because of the different containers, the field of merit of all Buddhas is the same, it is different because of the different sentient beings. Like a great magician, able to make everyone happy, the sacred field of merit of all Buddhas, according to the wishes of sentient beings, makes them joyful. Like the king of eloquence, able to make everyone happy, the sacred field of merit of all Buddhas, makes sentient beings joyful and happy. Like a bright mirror, it reflects various images according to what it faces, the sacred field of merit of all Buddhas, is different because of the different sentient beings. Like the great king of medicine, able to eliminate all poisons, the sacred field of merit of all Buddhas, is able to eliminate the sickness of afflictions. Like when the sun rises, able to eliminate all darkness, the sacred field of merit of all Buddhas, universally illuminates the ten directions. Like the pure and full moon, universally illuminating the four continents, the Buddhas'
聖福田， 平等無偏黨。 譬如毗嵐風， 震動一切地， 諸佛聖福田， 能動三界有。 譬如火劫起， 天地靡不燒， 諸佛聖福田， 能燒一切有。」
爾時，文殊師利問進首菩薩言：「佛子！眾生為見如來教斷諸煩惱耶？為知色、受、想、行、識、欲界、色界、無色界、癡、愛，斷諸煩惱耶？若知色、受、想、行、識、欲界、色界、無色界、癡、愛，斷諸煩惱者，如來教法何所增損？」
爾時，進首菩薩以偈答曰：
「佛子善諦聽， 我說如實義， 或有速出要， 或有難解脫， 若欲求除滅， 無量諸過惡， 應當一切時， 勇猛大精進。 譬如微小火， 樵濕則能滅， 于佛教法中， 懈怠者亦然。 譬如人鉆火， 未出數休息， 火勢隨止滅， 懈怠者亦然。 譬如凈火珠， 離緣而求火， 畢竟不可得， 懈怠者亦然。 譬如明凈日， 閉目求見色， 于佛教法中， 懈怠者亦然。 譬人無手足， 欲射過大地， 永不從彼意， 懈怠者亦然。 譬如大海水， 一毛渧求盡， 于佛教法中， 懈怠者亦然。 譬如火劫起， 欲以少水滅， 于佛教法中， 懈怠者亦然。 譬人見虛空，
【現代漢語翻譯】 現代漢語譯本 聖潔的福田（指佛陀），平等無私，不偏袒任何一方。 就像狂風（毗嵐風）一樣，能震動一切大地， 諸佛是神聖的福田，能撼動三界的存在。 就像火劫發生時，天地間沒有不被焚燒的， 諸佛是神聖的福田，能焚燒一切存在。
這時，文殊師利菩薩問進首菩薩說：『佛子！眾生是因為見到如來的教導而斷除各種煩惱呢？還是因爲了解色（物質）、受（感受）、想（思維）、行（意志）、識（意識）、欲界（慾望界）、色界（物質界）、無色界（非物質界）、癡（愚昧）、愛（貪愛）而斷除各種煩惱呢？如果瞭解色、受、想、行、識、欲界、色界、無色界、癡、愛就能斷除各種煩惱，那麼如來的教法又有什麼增減呢？』
這時，進首菩薩用偈頌回答說： 『佛子，請仔細聽，我將說出真實的道理， 有些人能迅速解脫，有些人則難以解脫， 如果想要消除無量的過錯和惡行， 應當在一切時候，勇猛精進。 就像微小的火焰，遇到潮濕的柴火就會熄滅， 在佛教的教法中，懈怠的人也是如此。 就像有人鉆木取火，還沒出火就多次休息， 火勢就會隨著停止而熄滅，懈怠的人也是如此。 就像清凈的火珠，離開條件而求火， 最終是無法得到的，懈怠的人也是如此。 就像明亮的太陽，閉著眼睛想要看見顏色， 在佛教的教法中，懈怠的人也是如此。 就像人沒有手腳，想要射穿大地， 永遠無法實現他的願望，懈怠的人也是如此。 就像大海的水，想要用一滴水來窮盡， 在佛教的教法中，懈怠的人也是如此。 就像火劫發生時，想要用少量的水來熄滅， 在佛教的教法中，懈怠的人也是如此。 就像人看見虛空，
【English Translation】 English version The holy field of merit (referring to the Buddha), is equal and impartial, without bias towards any side. Like the violent wind (Vairambha wind), it can shake all the earth, The Buddhas are holy fields of merit, capable of moving the existence of the three realms. Just as when a fire kalpa arises, there is nothing in heaven and earth that is not burned, The Buddhas are holy fields of merit, capable of burning all existence.
At that time, Manjushri Bodhisattva asked Jinshou Bodhisattva, 『Buddha-son! Do sentient beings eliminate all afflictions by seeing the teachings of the Tathagata? Or do they eliminate all afflictions by understanding form (rupa), sensation (vedana), perception (samjna), mental formations (samskara), consciousness (vijnana), the desire realm (kamadhatu), the form realm (rupadhatu), the formless realm (arupadhatu), ignorance (moha), and craving (trsna)? If understanding form, sensation, perception, mental formations, consciousness, the desire realm, the form realm, the formless realm, ignorance, and craving can eliminate all afflictions, then what would be added to or subtracted from the Tathagata's teachings?』
At that time, Jinshou Bodhisattva replied with a verse: 『Buddha-son, listen carefully, I will speak the true meaning, Some can quickly attain liberation, while others find it difficult to be liberated, If you wish to eliminate immeasurable faults and evils, You should be courageous and diligent at all times. Like a small fire, it will be extinguished if it encounters wet firewood, In the Buddha's teachings, the lazy are also like this. Like someone drilling for fire, and resting many times before the fire appears, The fire will stop and go out, the lazy are also like this. Like a pure fire pearl, seeking fire without the necessary conditions, It will ultimately be impossible to obtain, the lazy are also like this. Like the bright sun, closing your eyes and trying to see colors, In the Buddha's teachings, the lazy are also like this. Like a person without hands or feet, trying to shoot across the earth, They will never achieve their wish, the lazy are also like this. Like the water of the ocean, trying to exhaust it with a single drop, In the Buddha's teachings, the lazy are also like this. Like when a fire kalpa arises, trying to extinguish it with a small amount of water, In the Buddha's teachings, the lazy are also like this. Like a person seeing empty space,
便言我身滿， 于佛教法中， 懈怠者亦然。」
爾時，文殊師利問法首菩薩言：「佛子！如佛所說，聞受法者能斷煩惱，云何眾生等聞正法而不能斷隨淫、怒、癡、隨慢、隨愛、隨忿、隨慳嫉、隨恨、隨諂曲，是諸垢法，悉不離心，心無所行，能斷結使？」
爾時，法首菩薩以偈答曰：
「佛子善諦聽， 所問如實義， 非但積多聞， 能入如來法。 譬人水所漂， 懼溺而渴死， 不能如說行， 多聞亦如是。 譬人大惠施， 種種諸肴膳， 不食自餓死， 多聞亦如是。 譬如有良醫， 具知諸方藥， 自疾不能救， 多聞亦如是。 譬如貧窮人， 日夜數他寶， 自無半錢分， 多聞亦如是。 譬如帝王子， 應受無極樂， 業障故貧苦， 多聞亦如是。 譬如聾聵人， 善奏諸音聲， 悅彼不自聞， 多聞亦如是。 譬如盲瞽人， 本習故能畫， 示彼不自見， 多聞亦如是。 譬如海導師， 能度無量眾， 拯彼不自濟， 多聞亦如是。 譬人處大眾， 善說勝妙事， 內自無實德， 多聞亦如是。」
爾時，文殊師利問智首菩薩言：「佛子！于佛法中智慧為首，如來何故或為眾生讚歎檀
【現代漢語翻譯】 現代漢語譯本 『我』的身體充滿了（佛法），在佛教的教法中，懈怠的人也是如此。 這時，文殊師利（Manjusri，菩薩名，代表智慧）問法首菩薩（Dharmamukha，菩薩名，意為法門之首）說：『佛子！正如佛所說，聽聞並接受佛法的人能夠斷除煩惱，為什麼眾生聽聞正法卻不能斷除隨順淫慾、憤怒、愚癡、傲慢、愛慾、嗔恨、慳吝嫉妒、怨恨、諂媚虛偽等這些污垢之法，這些污垢都不能離開心，心無所作為，卻能斷除煩惱的束縛呢？』 這時，法首菩薩用偈頌回答說： 『佛子，好好地聽著，我所說的都是真實的道理，不是僅僅積累了許多聽聞，就能進入如來的佛法。譬如一個人被水漂流，害怕被淹死卻因口渴而死，不能按照所說的去做，聽聞再多也是如此。譬如一個人慷慨地佈施，準備了各種美味佳餚，自己卻不吃而餓死，聽聞再多也是如此。譬如有一位好醫生，完全知道各種藥方，卻不能醫治自己的疾病，聽聞再多也是如此。譬如一個貧窮的人，日夜數著別人的寶物，自己卻沒有半分錢，聽聞再多也是如此。譬如一位王子，本應享受無上的快樂，卻因業障而貧困痛苦，聽聞再多也是如此。譬如一個耳聾的人，善於演奏各種樂器，能使別人快樂卻自己聽不到，聽聞再多也是如此。譬如一個盲人，因為習慣而能繪畫，展示給別人卻自己看不到，聽聞再多也是如此。譬如一位航海的嚮導，能夠引導無數人渡過大海，卻不能救自己，聽聞再多也是如此。譬如一個人在大眾中，善於講述殊勝美妙的事情，自己內心卻沒有真實的德行，聽聞再多也是如此。』 這時，文殊師利問智首菩薩（Jnanamukha，菩薩名，意為智慧之首）說：『佛子！在佛法中智慧為首，如來為什麼有時為眾生讚歎佈施（dana，佛教六度之一，指施捨）
【English Translation】 English version 'My' body is full, in the Buddhist teachings, the lazy ones are also like that. At that time, Manjusri (Manjusri, a Bodhisattva representing wisdom) asked Dharmamukha Bodhisattva (Dharmamukha, a Bodhisattva whose name means 'the head of Dharma') saying: 'Buddha-son! As the Buddha said, those who hear and receive the Dharma can cut off afflictions, why do sentient beings, upon hearing the true Dharma, not cut off following lust, anger, ignorance, arrogance, desire, hatred, stinginess, jealousy, resentment, and flattery, these defiled dharmas, which do not leave the mind, and the mind does nothing, yet can cut off the bonds of affliction?' At that time, Dharmamukha Bodhisattva answered in verse: 'Buddha-son, listen well, what I say is the true meaning, it is not just by accumulating much hearing that one can enter the Tathagata's Dharma. For example, a person is carried away by water, fearing drowning but dying of thirst, unable to act according to what is said, much hearing is also like this. For example, a person generously gives alms, preparing various delicacies, but does not eat them himself and starves to death, much hearing is also like this. For example, there is a good doctor, who fully knows all kinds of prescriptions, but cannot cure his own illness, much hearing is also like this. For example, a poor person, day and night counts the treasures of others, but has not half a penny himself, much hearing is also like this. For example, a prince, who should enjoy supreme happiness, but is poor and suffering due to karmic obstacles, much hearing is also like this. For example, a deaf person, who is good at playing various musical instruments, can make others happy but cannot hear himself, much hearing is also like this. For example, a blind person, who can paint because of habit, shows it to others but cannot see it himself, much hearing is also like this. For example, a sea guide, who can guide countless people across the sea, but cannot save himself, much hearing is also like this. For example, a person in the crowd, who is good at telling wonderful and sublime things, but has no real virtue in his heart, much hearing is also like this.' At that time, Manjusri asked Jnanamukha Bodhisattva (Jnanamukha, a Bodhisattva whose name means 'the head of wisdom') saying: 'Buddha-son! In the Buddha's Dharma, wisdom is the head, why does the Tathagata sometimes praise giving (dana, one of the six paramitas in Buddhism, referring to charity) for sentient beings
波羅蜜、尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜、慈、悲、喜、舍，此一一法皆不能得無上菩提？」
爾時，智首菩薩以偈答曰：
「難知而能知， 隨順眾生心， 佛子所問義， 諦聽我今說。 過去未來世， 現在諸導師， 未曾以一法， 得成無上道。 如來知眾生， 本性所修習， 善順應度者， 為說凈妙法。 慳者贊佈施， 毀禁贊持戒， 瞋恚贊忍辱， 懈怠贊精進， 亂意贊禪定， 愚癡贊智慧， 不仁贊慈愍， 怒害贊大悲， 憂戚為贊喜， 憎愛為贊舍， 如是修習者， 漸解一切法。 譬如造宮室， 起基令堅固， 施戒亦如是， 菩薩眾行本。 譬如牢堅城， 防禦諸敵難， 忍進亦如是， 防護諸菩薩。 譬如大力王， 威德定天下， 禪智亦如是， 安隱諸菩薩。 譬如轉輪王， 具受一切樂， 四等亦如是， 安樂諸菩薩。」
爾時，文殊師利問賢首菩薩言：「佛子！一切諸佛唯以一乘得出生死，云何今見一切佛剎事事不同？所謂：世界、眾生、說法、教化、壽命、光明、神力、眾會、佛法、法住，如是等事，皆悉不同，無有不具一切佛法，而能成就無上菩
【現代漢語翻譯】 現代漢語譯本 『佈施波羅蜜（Dāna pāramitā，指通過佈施達到彼岸）、持戒波羅蜜（Śīla pāramitā，指通過持戒達到彼岸）、忍辱波羅蜜（Kṣānti pāramitā，指通過忍辱達到彼岸）、精進波羅蜜（Vīrya pāramitā，指通過精進達到彼岸）、禪定波羅蜜（Dhyāna pāramitā，指通過禪定達到彼岸）、般若波羅蜜（Prajñā pāramitā，指通過智慧達到彼岸），以及慈（Maitrī，愿眾生快樂）、悲（Karuṇā，愿眾生離苦）、喜（Muditā，對眾生快樂感到歡喜）、舍（Upekṣā，平等對待一切眾生），這些單獨的法門都不能使人證得無上菩提嗎？』
當時，智首菩薩用偈頌回答說：
『難以理解卻能理解， 隨順眾生的心意， 佛子所問的道理， 仔細聽我今天說。 過去、未來、現在， 所有的導師們， 沒有用單一的法門， 能夠成就無上之道。 如來了解眾生， 本性所修習的， 善巧地順應可度化者， 為他們說清凈微妙的法。 對慳吝者讚歎佈施， 對毀犯戒律者讚歎持戒， 對嗔恚者讚歎忍辱， 對懈怠者讚歎精進， 對散亂心者讚歎禪定， 對愚癡者讚歎智慧， 對不仁慈者讚歎慈愛， 對憤怒傷害者讚歎大悲， 對憂愁悲傷者讚歎喜悅， 對憎恨愛戀者讚歎捨棄， 像這樣修習的人， 逐漸理解一切法。 譬如建造宮殿， 打好地基使其堅固， 佈施和持戒也是這樣， 是菩薩一切行為的根本。 譬如堅固的城池， 防禦各種敵人的侵擾， 忍辱和精進也是這樣， 保護著各位菩薩。 譬如大力國王， 以威德安定天下， 禪定和智慧也是這樣， 使各位菩薩安穩。 譬如轉輪聖王， 享受一切快樂， 四無量心也是這樣， 使各位菩薩安樂。』
當時，文殊師利菩薩問賢首菩薩說：『佛子！一切諸佛都只用一乘法門才能脫離生死，為什麼現在看到一切佛剎的事物都各不相同？比如：世界、眾生、說法、教化、壽命、光明、神力、集會、佛法、法住，這些事情都各不相同，難道沒有具備一切佛法，也能成就無上菩提嗎？』
【English Translation】 English version 'Dāna pāramitā (perfection of giving), Śīla pāramitā (perfection of morality), Kṣānti pāramitā (perfection of patience), Vīrya pāramitā (perfection of vigor), Dhyāna pāramitā (perfection of meditation), Prajñā pāramitā (perfection of wisdom), Maitrī (loving-kindness), Karuṇā (compassion), Muditā (sympathetic joy), and Upekṣā (equanimity), can each of these individual dharmas not attain Anuttarā-samyak-sambodhi (supreme enlightenment)?'
At that time, Bodhisattva Jishou replied with a verse:
'Difficult to know, yet able to know, Following the minds of sentient beings, The meaning of what the Buddha's son asks, Listen carefully to what I say today. Past, future, and present, All the guides, Have never used a single dharma, To achieve the unsurpassed path. The Tathagata knows sentient beings, What they have cultivated in their nature, Skillfully adapting to those who can be guided, And speaks the pure and wonderful dharma for them. For the stingy, praise giving, For those who break precepts, praise keeping precepts, For the angry, praise patience, For the lazy, praise diligence, For the distracted, praise meditation, For the ignorant, praise wisdom, For the unkind, praise loving-kindness, For the angry and harmful, praise great compassion, For the sorrowful, praise joy, For the hateful and loving, praise equanimity, Those who cultivate in this way, Gradually understand all dharmas. Like building a palace, Laying a foundation to make it firm, Giving and keeping precepts are also like this, They are the basis of all the Bodhisattva's actions. Like a strong and firm city, Defending against all enemy difficulties, Patience and diligence are also like this, Protecting all Bodhisattvas. Like a powerful king, Whose virtue stabilizes the world, Meditation and wisdom are also like this, Bringing peace to all Bodhisattvas. Like a Chakravartin king, Who enjoys all pleasures, The four immeasurables are also like this, Bringing happiness to all Bodhisattvas.'
At that time, Manjushri Bodhisattva asked Bodhisattva Xianshou, 'Buddha's son! All Buddhas only use the One Vehicle to escape birth and death, why do we now see that all Buddha-lands are different in every aspect? Such as: worlds, sentient beings, teachings, guidance, lifespans, light, spiritual powers, assemblies, Buddha-dharma, and the duration of the Dharma, these things are all different. Is it possible to achieve Anuttarā-samyak-sambodhi without possessing all the Buddha-dharmas?'
提？」
爾時，賢首菩薩以偈答曰：
「文殊法常爾， 法王唯一法， 一切無礙人， 一道出生死， 一切諸佛身， 唯是一法身， 一心一智慧， 力無畏亦然。 隨眾生本行， 求無上菩提， 佛剎及眾會， 說法悉不同。 一切諸佛剎， 平等普嚴凈， 眾生業行異， 所見各不同。 諸佛及佛法， 眾生莫能見， 佛剎法身眾， 說法亦如是。 本行廣清凈， 具足一切愿， 彼人見真實， 明達知見者。 隨順眾生欲， 諸業及果報， 各令見真實， 佛力自在故。 佛剎無異相， 如來無憎愛， 隨彼眾生行， 自得如是見。 非是一切佛， 安住導師咎， 無量諸世界， 示現見不同。 一切諸世界， 所應受化者， 常見人中雄， 諸佛法如是。」
爾時，諸菩薩謂文殊師利言：「佛子！我等所解，各各已說，仁者辯才深入，次應敷演，何等是佛境界？何等是佛境界因？何等是佛境界所入？何等是佛境界所度？何等是佛境界隨順知？何等是佛境界隨順法？何等是佛境界分別知？何等是識佛境界？何等是決定知佛境界？何等是佛境界照？何等是佛境界廣？」
爾時，文殊師利以偈答曰：
【現代漢語翻譯】 現代漢語譯本 「如何理解？」
這時，賢首菩薩用偈頌回答說：
『文殊（Manjusri）的法則是永恒不變的，法王（Dharmaraja，指佛）的教導是唯一的。 一切無所障礙的人，都通過同一條道路超越生死。 一切諸佛的身體，實際上都是同一個法身（Dharmakaya，佛的真身）。 一心一智慧，力量和無畏也是如此。 隨著眾生各自的修行，他們尋求無上的菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 佛的國土和集會，所宣說的法各不相同。 一切諸佛的國土，都是平等而普遍莊嚴清凈的。 眾生的業行不同，所以他們所見到的也各不相同。 諸佛和佛法，不是眾生所能輕易見到的。 佛的國土、法身和大眾，所宣說的法也是如此。 本來的修行廣大而清凈，具足一切願望。 這樣的人才能見到真實，明瞭通達真知灼見。 順應眾生的慾望，以及他們的業和果報。 使他們各自見到真實，這是佛的力量自在的緣故。 佛的國土沒有不同的相狀，如來（Tathagata，佛的稱號）沒有憎恨和愛。 隨著眾生的修行，他們自然得到這樣的見解。 這不是一切佛的過錯，安住于導師的地位。 在無量的世界中，所顯現的景象各不相同。 一切世界中，那些應該被教化的人， 常常見到人中雄杰，諸佛的法就是這樣。』
這時，諸位菩薩對文殊師利（Manjusri）說：『佛子！我們所理解的，都已經各自說了，您的辯才深入，接下來應該詳細闡述，什麼是佛的境界？什麼是佛的境界的因？什麼是佛的境界所入？什麼是佛的境界所度？什麼是佛的境界隨順知？什麼是佛的境界隨順法？什麼是佛的境界分別知？什麼是認識佛的境界？什麼是決定知佛的境界？什麼是佛的境界照？什麼是佛的境界廣？』
這時，文殊師利用偈頌回答說：
【English Translation】 English version 「How is this to be understood?」
At that time, the Bodhisattva Worthy Leader (Bhadrapala) answered with a verse:
『Manjusri』s (Manjusri) Dharma is always thus, the Dharma King』s (Dharmaraja, referring to the Buddha) teaching is the only one. All those who are unobstructed, transcend birth and death through the same path. All the bodies of the Buddhas are actually the same Dharmakaya (Dharmakaya, the true body of the Buddha). One mind, one wisdom, power and fearlessness are also the same. According to the practices of sentient beings, they seek the unsurpassed Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). The Buddha』s lands and assemblies, the Dharma they preach are all different. All the Buddha』s lands are equally and universally adorned and pure. The karmic actions of sentient beings are different, so what they see is also different. The Buddhas and the Buddha』s Dharma are not easily seen by sentient beings. The Buddha』s lands, Dharmakaya, and the assembly, the Dharma they preach is also like this. The original practice is vast and pure, complete with all vows. Such a person can see the truth, clearly understanding true knowledge and insight. In accordance with the desires of sentient beings, and their karma and retribution. Making each of them see the truth, this is because of the Buddha』s power and freedom. The Buddha』s lands have no different appearances, the Tathagata (Tathagata, an epithet of the Buddha) has no hatred or love. According to the practices of sentient beings, they naturally obtain such views. This is not the fault of all the Buddhas, who abide in the position of a guide. In countless worlds, the appearances manifested are different. In all the worlds, those who should be taught, Often see the hero among men, the Buddhas』 Dharma is like this.』
At that time, the Bodhisattvas said to Manjusri (Manjusri): 『Son of the Buddha! What we have understood, we have each spoken. Your eloquence is profound, next you should elaborate, what is the Buddha』s realm? What is the cause of the Buddha』s realm? What is the entry into the Buddha』s realm? What is the deliverance of the Buddha』s realm? What is the knowledge that accords with the Buddha』s realm? What is the Dharma that accords with the Buddha』s realm? What is the discriminative knowledge of the Buddha』s realm? What is the recognition of the Buddha』s realm? What is the decisive knowledge of the Buddha』s realm? What is the illumination of the Buddha』s realm? What is the vastness of the Buddha』s realm?』
At that time, Manjusri answered with a verse:
「如來深境界， 其量齊虛空， 一切眾生入， 真實無所入。 如來境界因， 唯佛能分別， 自余無量劫， 演說不可盡。 隨順眾生故， 普入諸世間， 智慧常寂然， 不同世所見。 度脫諸群生， 隨順其心智， 宣暢無窮盡， 唯是佛境界。 如來一切智， 三世無障礙， 諸佛妙境界， 皆悉如虛空。 法界無異相， 隨順眾生說， 若欲具分別， 唯佛之境界。 一切諸世間， 無量眾音聲， 隨時悉了知， 其實無分別。 非識所能識， 亦非心境界， 自性真清凈， 能示諸群生。 非業非煩惱， 寂滅無所住， 無明無所行， 平等行世間。 一切眾生心， 普在三世中， 如來於一念， 一切悉明達。」
爾時，此娑婆世界眾生，佛神力故，見此佛剎一切眾生，如所行法，如所行業，如世間行，隨身所行，隨根所行，隨其行報所生之處，持戒毀禁，說法果報，如是世界中事，一切悉見。如是東方百千億世界，不可量、不可數、不可思議、不可稱、無等、無邊、無分齊、不可說虛空、法界等一切世界，乃至說法果報，一切悉見；南、西、北方，四維，上、下，亦復如是。◎
大方廣佛華嚴經卷
【現代漢語翻譯】 現代漢語譯本 如來的深奧境界，其廣大量如同虛空一般，一切眾生都包含其中，但實際上並沒有任何進入。如來的境界根源，只有佛才能完全理解，其餘的眾生即使經過無量劫的演說也無法窮盡。爲了順應眾生，普遍進入各個世間，其智慧永遠寂靜，不同於世俗所見。度脫一切眾生，順應他們的心智，宣講佛法無窮無盡，這唯獨是佛的境界。如來的一切智慧，在過去、現在、未來三世中都沒有障礙，諸佛的微妙境界，都如同虛空一般。法界沒有不同的相狀，只是爲了順應眾生而說，如果想要完全理解，那唯有佛的境界才能做到。一切世間，無量眾生的聲音，如來都能隨時瞭解，但實際上並沒有分別。這不是意識所能認識的，也不是心所能達到的境界，其自性真正清凈，能夠向一切眾生展示。它不是業力，也不是煩惱，寂滅而無所停留，沒有無明，也沒有任何行為，以平等之心行走於世間。一切眾生的心，普遍存在於過去、現在、未來三世中，如來在一念之間，就能完全明瞭這一切。 當時，這個娑婆世界（Saha world，指我們所居住的這個世界）的眾生，因為佛的神力，看到了這個佛剎（Buddha-land，佛所居住的國土）的一切眾生，他們所修行的法，所造的業，在世間的行為，隨身所行的，隨根所行的，以及他們因行為所得到的果報，持戒或毀戒，說法所得到的果報，這個世界中的一切事情，都完全看見了。像這樣，東方百千億個世界，不可量、不可數、不可思議、不可稱、無等、無邊、無分齊、不可說虛空、法界等一切世界，乃至說法所得到的果報，都完全看見了；南方、西方、北方，四維，上方、下方，也都是這樣。
【English Translation】 English version The Tathagata's (如來, one of the titles of a Buddha) profound realm, its vastness is like the void, all sentient beings are included within it, yet in reality, there is no entering. The origin of the Tathagata's realm, only a Buddha can fully comprehend, others, even after countless eons of explanation, cannot exhaust it. To accord with sentient beings, it universally enters all worlds, its wisdom is eternally tranquil, different from what the world sees. Liberating all sentient beings, according with their minds and wisdom, expounding the Dharma endlessly, this is solely the realm of a Buddha. The Tathagata's all-knowing wisdom, in the past, present, and future three times, has no obstruction, the wondrous realms of all Buddhas, are all like the void. The Dharma realm has no different appearances, it is only spoken to accord with sentient beings, if one wishes to fully understand, only the realm of a Buddha can achieve it. All the worlds, the voices of countless sentient beings, the Tathagata can understand at any time, but in reality, there is no differentiation. This is not what consciousness can recognize, nor is it a realm that the mind can reach, its self-nature is truly pure, able to show all sentient beings. It is neither karma nor afflictions, it is tranquil and without dwelling, without ignorance, and without any action, walking in the world with equality. The minds of all sentient beings, universally exist in the past, present, and future three times, the Tathagata, in a single thought, can fully understand all of this. At that time, the sentient beings of this Saha world (娑婆世界, the world we live in), due to the Buddha's divine power, saw all the sentient beings of this Buddha-land (佛剎, the land where a Buddha resides), the Dharma they practiced, the karma they created, their actions in the world, what they did with their bodies, what they did with their senses, and the karmic retributions they received, whether they upheld or broke precepts, the karmic retributions of teaching the Dharma, all the matters in this world, they saw completely. Like this, a hundred thousand billion worlds in the east, immeasurable, uncountable, inconceivable, inexpressible, unequaled, boundless, without limit, inexpressible void, Dharma realm, and all other worlds, even the karmic retributions of teaching the Dharma, they saw completely; the south, west, north, four intermediate directions, above, and below, were also like this.
第五 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第六
東晉天竺三藏佛馱跋陀羅譯◎
凈行品第七
爾時，智首菩薩問文殊師利言：「佛子！云何菩薩不染身、口、意業，不害身、口、意業，不癡身、口、意業，不退轉身、口、意業，不動身、口、意業，應讚歎身、口、意業，清凈身、口、意業，離煩惱身、口、意業，隨智慧身、口、意業？云何菩薩生處成就，姓成就，家成就，色相成就，念成就，智慧成就，趣成就，無畏成就，覺悟成就？云何菩薩第一智慧，最上智慧，勝智慧，最勝智慧，不可量智慧，不可數智慧，不可思議智慧，不可稱智慧，不可說智慧？云何菩薩因力具足，意力具足，方便力具足，緣力具足，境界力具足，根力具足，止觀力具足，定力具足？云何菩薩善知陰界入，善知緣起法，善知欲、色、無色界，善知過去、未來、現在？云何菩薩修七覺意，修空、無相、無作？云何菩薩滿足檀波羅蜜、尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜、慈、悲、喜、舍？云何菩薩得是處、非處智力，過去、未來、現在業報智力，種種諸根智力，種種性智力，種種欲智力，一切至處道智力，禪定解脫三昧垢凈智力，宿命無礙智力
【現代漢語翻譯】 現代漢語譯本 那時，智首菩薩問文殊師利菩薩說：『佛子！如何菩薩能做到不被身、口、意三業所污染，不損害身、口、意三業，不愚昧於身、口、意三業，不退轉于身、口、意三業，不動搖于身、口、意三業，應當讚歎身、口、意三業，清凈身、口、意三業，遠離煩惱的身、口、意三業，隨順智慧的身、口、意三業？如何菩薩能成就出生之處的殊勝，姓氏的殊勝，家族的殊勝，相貌的殊勝，憶念的殊勝，智慧的殊勝，趣向的殊勝，無畏的殊勝，覺悟的殊勝？如何菩薩能獲得第一智慧，最上智慧，殊勝智慧，最殊勝智慧，不可量智慧，不可數智慧，不可思議智慧，不可稱智慧，不可說智慧？如何菩薩能具足因的力量，意的力量，方便的力量，緣的力量，境界的力量，根的力量，止觀的力量，定的力量？如何菩薩能善於瞭解五陰（色、受、想、行、識），十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識），十二入（內六入：眼、耳、鼻、舌、身、意；外六入：色、聲、香、味、觸、法），善於瞭解緣起法，善於瞭解欲界、色界、無色界，善於瞭解過去、未來、現在？如何菩薩能修習七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支），修習空、無相、無作三解脫門？如何菩薩能圓滿佈施波羅蜜（檀波羅蜜），持戒波羅蜜（尸波羅蜜），忍辱波羅蜜（羼提波羅蜜），精進波羅蜜（毗梨耶波羅蜜），禪定波羅蜜（禪波羅蜜），般若波羅蜜，慈、悲、喜、舍四無量心？如何菩薩能獲得是處非處智力，過去、未來、現在業報智力，種種諸根智力，種種性智力，種種欲智力，一切至處道智力，禪定解脫三昧垢凈智力，宿命無礙智力？』
【English Translation】 English version At that time, the Bodhisattva Wisdom Leader (智首菩薩, Zhìshǒu Púsà) asked the Bodhisattva Manjushri (文殊師利, Wénshūshīlì), saying: 'Oh, Buddha's son! How does a Bodhisattva not become defiled by the karma of body, speech, and mind; not harm the karma of body, speech, and mind; not be ignorant of the karma of body, speech, and mind; not regress in the karma of body, speech, and mind; not be moved in the karma of body, speech, and mind; should praise the karma of body, speech, and mind; purify the karma of body, speech, and mind; be free from the afflictions of the karma of body, speech, and mind; and follow the wisdom of the karma of body, speech, and mind? How does a Bodhisattva achieve excellence in birth, excellence in lineage, excellence in family, excellence in physical appearance, excellence in mindfulness, excellence in wisdom, excellence in direction, excellence in fearlessness, and excellence in enlightenment? How does a Bodhisattva obtain the first wisdom, the supreme wisdom, the superior wisdom, the most superior wisdom, immeasurable wisdom, innumerable wisdom, inconceivable wisdom, inexpressible wisdom, and unspeakable wisdom? How does a Bodhisattva possess the power of cause, the power of intention, the power of skillful means, the power of conditions, the power of realms, the power of roots, the power of cessation and contemplation, and the power of concentration? How does a Bodhisattva skillfully understand the five aggregates (skandhas) (form, feeling, perception, mental formations, consciousness), the eighteen realms (dhatus) (six sense organs, six sense objects, six consciousnesses), the twelve entrances (ayatanas) (six internal and six external), skillfully understand the law of dependent origination, skillfully understand the desire realm, the form realm, and the formless realm, and skillfully understand the past, future, and present? How does a Bodhisattva cultivate the seven factors of enlightenment (bodhyangas) (mindfulness, investigation of dharma, energy, joy, tranquility, concentration, equanimity), and cultivate emptiness, signlessness, and non-action (the three doors to liberation)? How does a Bodhisattva fulfill the perfection of giving (dāna pāramitā), the perfection of morality (śīla pāramitā), the perfection of patience (kṣānti pāramitā), the perfection of vigor (vīrya pāramitā), the perfection of meditation (dhyāna pāramitā), the perfection of wisdom (prajñā pāramitā), and the four immeasurables (brahmavihāras) of loving-kindness, compassion, joy, and equanimity? How does a Bodhisattva obtain the power of knowing what is possible and impossible, the power of knowing the karmic retribution of the past, future, and present, the power of knowing the various faculties, the power of knowing the various natures, the power of knowing the various desires, the power of knowing the path to all destinations, the power of knowing the purity and defilement of meditative concentration, liberation, and samadhi, and the power of unobstructed knowledge of past lives?'
，天眼無礙智力，斷一切煩惱習氣智力？云何菩薩常為諸天王守護，恭敬供養；龍王、鬼神王、乾闥婆王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅伽王、人王、梵天王等守護，恭敬供養？云何菩薩為眾生舍，為救，為歸，為趣，為炬，為明，為燈，為導，為無上導？云何菩薩於一切眾生為第一，為大；為勝；為上；為無上；為無等；為無等等？」
爾時，文殊師利答智首菩薩曰：「善哉！善哉！佛子！多所饒益，多所安隱，哀愍世間，惠利一切，安樂天人，問如是義。佛子！菩薩成就身、口、意業，能得一切勝妙功德；于佛正法，心無掛礙；去、來、今佛所轉法輪，能隨順轉；不捨眾生，明達實相；斷一切惡，具足眾善；色像第一，悉如普賢大菩薩等；成就如來一切種智；於一切法悉得自在，而為眾生第二尊導。佛子！何等身、口、意業能得一切勝妙功德？
「菩薩在家， 當愿眾生， 舍離家難， 入空法中。 孝事父母， 當愿眾生， 一切護養， 永得大安。 妻子集會， 當愿眾生， 令出愛獄， 無戀慕心。 若得五欲， 當愿眾生， 舍離貪惑， 功德具足。 若在妓樂， 當愿眾生， 悉得法樂， 見法如幻。 若在房室， 當愿眾生， 入
【現代漢語翻譯】 現代漢語譯本： 什麼是菩薩擁有的無礙天眼智力，以及斷除一切煩惱習氣的智力？為什麼菩薩總是受到諸天王（Deva-raja，天神之王）的守護、恭敬和供養；龍王（Naga-raja，龍族之王）、鬼神王（Yaksa-raja，夜叉之王）、乾闥婆王（Gandharva-raja，天樂神之王）、阿修羅王（Asura-raja，非天之王）、迦樓羅王（Garuda-raja，金翅鳥之王）、緊那羅王（Kinnara-raja，歌神之王）、摩睺羅伽王（Mahoraga-raja，大蟒神之王）、人王、梵天王（Brahma-raja，梵天之王）等守護、恭敬和供養？為什麼菩薩是眾生的捨棄者、救護者、歸宿、趨向、火炬、光明、燈塔、引導者，以及無上的引導者？為什麼菩薩在一切眾生中是第一、最大、最殊勝、至上、無上、無等、無等等的？ 這時，文殊師利（Manjusri，智慧的象徵）菩薩回答智首菩薩說：『善哉！善哉！佛子！你問得太好了！這能饒益眾多眾生，使他們得到安穩，憐憫世間，利益一切，使天人和樂。你問了這樣的深奧道理。佛子！菩薩成就身、口、意三業，就能獲得一切殊勝的功德；對於佛陀的正法，心中沒有掛礙；過去、現在、未來諸佛所轉的法輪，都能隨順而轉；不捨棄眾生，明瞭通達實相；斷除一切惡，具足一切善；色相第一，完全像普賢（Samantabhadra，大行愿的象徵）大菩薩等；成就如來的一切種智；對於一切法都得到自在，而成為眾生第二尊貴的引導者。佛子！什麼樣的身、口、意業能獲得一切殊勝的功德呢？』 『菩薩在家時，應當發願：愿一切眾生，舍離家庭的困境，進入空性的法理之中。孝順父母，愿一切眾生，得到一切的護養，永遠獲得大安樂。對於妻子兒女的愛戀，愿一切眾生，能夠脫離愛慾的牢獄，沒有留戀和羨慕的心。如果得到五欲的享樂，愿一切眾生，舍離貪婪和迷惑，功德圓滿具足。如果身處歌舞娛樂場所，愿一切眾生，都能得到佛法的快樂，看清一切法如夢幻泡影。如果身處房室之中，愿一切眾生，進入
【English Translation】 English version: What is the unobstructed heavenly eye wisdom and the wisdom to cut off all afflictions and habitual tendencies that a Bodhisattva possesses? Why are Bodhisattvas always protected, respected, and offered to by the Deva-rajas (kings of gods); Naga-rajas (kings of dragons), Yaksa-rajas (kings of yakshas), Gandharva-rajas (kings of celestial musicians), Asura-rajas (kings of demigods), Garuda-rajas (kings of garudas), Kinnara-rajas (kings of celestial musicians), Mahoraga-rajas (kings of great serpents), human kings, Brahma-rajas (kings of Brahma), and others? Why is a Bodhisattva a giver, a savior, a refuge, a path, a torch, a light, a lamp, a guide, and an unsurpassed guide for all beings? Why is a Bodhisattva the first, the greatest, the most excellent, the supreme, the unsurpassed, the unequaled, and the incomparable among all beings? At that time, Manjusri (symbol of wisdom) Bodhisattva answered the Bodhisattva Wisdom Leader, saying: 'Excellent! Excellent! Son of Buddha! You have asked well! This will greatly benefit many beings, bring them peace, have compassion for the world, benefit all, and bring joy to gods and humans. You have asked such profound questions. Son of Buddha! A Bodhisattva who perfects the three karmas of body, speech, and mind can obtain all supreme merits; regarding the Buddha's true Dharma, there is no hindrance in the mind; the Dharma wheel turned by the Buddhas of the past, present, and future can be followed accordingly; not abandoning beings, clearly understanding the true nature of reality; cutting off all evil, possessing all good; the appearance is the first, completely like the great Bodhisattva Samantabhadra (symbol of great vows); achieving all-knowing wisdom of the Tathagata; obtaining freedom in all dharmas, and becoming the second noble guide for beings. Son of Buddha! What kind of karmas of body, speech, and mind can obtain all supreme merits?' 'When a Bodhisattva is at home, they should make the vow: May all beings, abandon the difficulties of family life, and enter into the Dharma of emptiness. Being filial to parents, may all beings, receive all care and protection, and forever obtain great peace and happiness. Regarding the love for wives and children, may all beings, be able to escape the prison of desire, without any attachment or longing. If they obtain the enjoyment of the five desires, may all beings, abandon greed and delusion, and perfect all merits. If they are in places of music and entertainment, may all beings, obtain the joy of the Dharma, and see all dharmas as illusions. If they are in a room, may all beings, enter
賢聖地， 永離欲穢。 著寶瓔珞， 當愿眾生， 舍離重擔， 度有無岸。 若上樓閣， 當愿眾生， 升佛法堂， 得微妙法。 佈施所珍， 當愿眾生， 悉舍一切， 心無貪著。 若在聚會， 當愿眾生， 究竟解脫， 到如來處。 若在危難， 當愿眾生， 隨意自在， 無所掛礙。 以信舍家， 當愿眾生， 棄捨世業， 心無所著。 若入僧坊， 當愿眾生， 一切和合， 心無限礙。 詣大小師， 當愿眾生， 開方便門， 深入法要。 求出家法， 當愿眾生， 得不退轉， 心無障礙。 脫去俗服， 當愿眾生， 解道修德， 無復懈怠。 除剃鬚發， 當愿眾生， 斷除煩惱， 究竟寂滅。 受著袈裟， 當愿眾生， 舍離三毒， 心得歡喜。 受出家法， 當愿眾生， 如佛出家， 開導一切。 自歸於佛， 當愿眾生， 體解大道， 發無上意。 自歸於法， 當愿眾生， 深入經藏， 智慧如海。 自歸於僧， 當愿眾生， 統理大眾， 一切無礙。 受持凈戒， 當愿眾生， 具足修習， 學一切戒。 受行道禁， 當愿眾生
【現代漢語翻譯】 現代漢語譯本 處於賢聖之地，永遠遠離慾望的污穢。 佩戴著寶貴的瓔珞（一種裝飾品），應當發願眾生，捨棄沉重的負擔， 度過有和無的彼岸。如果登上樓閣，應當發願眾生， 升入佛法的殿堂，獲得微妙的佛法。佈施所珍愛之物， 應當發願眾生，全部捨棄一切，心中沒有貪戀執著。 如果身處聚會之中，應當發願眾生，最終解脫， 到達如來（佛的稱號）的境界。如果身處危難之中，應當發願眾生， 隨心自在，沒有任何掛礙。因為信仰而捨棄家庭， 應當發願眾生，拋棄世俗的事務，心中沒有任何執著。 如果進入僧人的住所，應當發願眾生，一切和諧融洽， 心中沒有絲毫障礙。去拜見大大小小的師父，應當發願眾生， 開啟方便之門，深入佛法的精要。尋求出家的方法， 應當發願眾生，得到不退轉的境界，心中沒有障礙。 脫去世俗的衣服，應當發願眾生，理解真理，修養德行， 不再懈怠。剃除鬚髮，應當發願眾生， 斷除煩惱，最終達到寂滅的境界。穿上袈裟（僧人的法衣）， 應當發願眾生，捨棄貪嗔癡三毒，內心感到歡喜。 接受出家的方法，應當發願眾生，像佛陀出家一樣， 開導一切眾生。自己皈依佛，應當發願眾生， 領悟大道，發起無上的菩提心。自己皈依法， 應當發願眾生，深入經藏，智慧如大海般廣闊。 自己皈依僧，應當發願眾生，統領大眾， 一切都沒有障礙。受持清凈的戒律，應當發願眾生， 圓滿地修習，學習一切戒律。接受並實行修道的禁制，應當發願眾生
【English Translation】 English version In the land of the wise and holy, forever free from the defilements of desire. Adorned with precious necklaces, may all beings vow to cast off heavy burdens, and cross the shore of existence and non-existence. If ascending a tower, may all beings vow to, ascend the hall of the Buddha's teachings, and attain the subtle Dharma. When giving away cherished possessions, may all beings vow to relinquish everything, with no attachment in their hearts. If in a gathering, may all beings vow to ultimately achieve liberation, and reach the place of the Tathagata (an epithet of the Buddha). If in danger, may all beings vow to, be at ease and free, without any hindrance. Having left home through faith, may all beings vow to abandon worldly affairs, with no attachment in their hearts. If entering a monastery, may all beings vow to be in complete harmony, with no limitations in their hearts. When visiting teachers, both great and small, may all beings vow to, open the gate of skillful means, and deeply understand the essence of the Dharma. Seeking the path of renunciation, may all beings vow to attain the state of non-retrogression, with no obstacles in their hearts. Having removed secular clothing, may all beings vow to understand the path, cultivate virtue, and never be lazy again. Having shaved off hair and beard, may all beings vow to, cut off afflictions, and ultimately reach the state of Nirvana. Having donned the monastic robe, may all beings vow to abandon the three poisons of greed, hatred, and delusion, and find joy in their hearts. Having received the precepts of renunciation, may all beings vow to renounce like the Buddha, and guide all beings. Having taken refuge in the Buddha, may all beings vow to, embody the great path, and generate the supreme aspiration. Having taken refuge in the Dharma, may all beings vow to delve into the sutras, and have wisdom as vast as the ocean. Having taken refuge in the Sangha, may all beings vow to lead the assembly, with no obstacles. Having received and upheld the pure precepts, may all beings vow to, fully cultivate and learn all precepts. Having received and practiced the rules of the path, may all beings vow to
， 具足道戒， 修如實業。 始請和尚， 當愿眾生， 得無生智， 到于彼岸。 受具足戒， 當愿眾生， 得勝妙法， 成就方便。 若入房舍， 當愿眾生， 升無上堂， 得不退法。 若敷床座， 當愿眾生， 敷善法座， 見真實相。 正身端坐， 當愿眾生， 坐佛道樹， 心無所倚。 結跏趺坐， 當愿眾生， 善根堅固， 得不動地。 三昧正受， 當愿眾生， 向三昧門， 得究竟定。 觀察諸法， 當愿眾生， 見法真實， 無所掛礙。 舍跏趺坐， 當愿眾生， 知諸行性， 悉歸散滅。 下床安足， 當愿眾生， 履踐聖蹟， 不動解脫。 始舉足時， 當愿眾生， 越度生死， 善法滿足。 被著衣裳， 當愿眾生， 服諸善根， 每知慚愧。 整服結帶， 當愿眾生， 自檢修道， 不壞善法。 次著上衣， 當愿眾生， 得上善根， 究竟勝法。 著僧伽梨， 當愿眾生， 大慈覆護， 得不動法。 手執楊枝， 當愿眾生， 心得正法， 自然清凈。 晨嚼楊枝， 當愿眾生， 得調伏牙， 噬諸煩惱。 左右便利，
【現代漢語翻譯】 現代漢語譯本 圓滿持守戒律，修行真實的善業。 開始迎請和尚（指僧團中受尊敬的長老），愿一切眾生，獲得無生之智，到達彼岸（指涅槃）。 受持具足戒（佛教最高的戒律），愿一切眾生，獲得殊勝微妙的佛法，成就方便之法（指引導眾生解脫的方法）。 如果進入房舍，愿一切眾生，登上無上的殿堂，獲得不退轉的佛法。 如果鋪設床座，愿一切眾生，鋪設善法的寶座，見到真實的實相。 端正身體坐好，愿一切眾生，坐在菩提樹下，心中沒有任何依靠。 結跏趺坐（佛教的一種坐姿），愿一切眾生，善根堅固，獲得不動搖的境界。 進入三昧正定（佛教的禪定狀態），愿一切眾生，趨向三昧之門，獲得究竟的禪定。 觀察諸法（指世間萬物），愿一切眾生，見到佛法的真實，沒有任何掛礙。 捨棄跏趺坐，愿一切眾生，了知諸行（指一切有為法）的本性，最終都歸於消散滅盡。 下床安放雙足，愿一切眾生，踐行聖者的足跡，獲得不動搖的解脫。 開始舉起腳步時，愿一切眾生，超越生死輪迴，善法圓滿具足。 穿上衣服時，愿一切眾生，穿上各種善根，時時知道慚愧。 整理衣服繫好腰帶，愿一切眾生，自我檢查修行之道，不破壞善法。 接著穿上外衣，愿一切眾生，獲得最上等的善根，最終成就殊勝的佛法。 披上僧伽梨（佛教僧侶所穿的一種袈裟），愿一切眾生，得到大慈悲的覆蓋和保護，獲得不動搖的佛法。 手中拿著楊枝（一種清潔牙齒的工具），愿一切眾生，心中獲得正法，自然清凈。 早晨咀嚼楊枝，愿一切眾生，調伏牙齒，咬碎各種煩惱。 大小便時，
【English Translation】 English version Fully uphold the precepts, cultivate true virtuous actions. When beginning to invite the Upadhyaya (a respected elder in the Sangha), may all beings attain the wisdom of non-origination, and reach the other shore (Nirvana). Upon receiving the full ordination (the highest level of Buddhist precepts), may all beings obtain the supreme and wonderful Dharma, and achieve skillful means (methods to guide beings to liberation). If entering a dwelling, may all beings ascend to the supreme hall, and obtain the Dharma of non-retrogression. If spreading out a bed or seat, may all beings spread out the seat of good Dharma, and see the true reality. Sitting upright with a straight body, may all beings sit under the Bodhi tree, with no reliance in their hearts. Sitting in the lotus position (a Buddhist sitting posture), may all beings have firm roots of goodness, and attain the immovable ground. Entering Samadhi (a state of meditative concentration), may all beings turn towards the gate of Samadhi, and attain ultimate concentration. Observing all dharmas (all phenomena), may all beings see the truth of the Dharma, without any hindrance. Relinquishing the lotus position, may all beings know the nature of all actions (all conditioned phenomena), that they all ultimately return to dispersion and extinction. Placing the feet on the ground after getting out of bed, may all beings tread on the holy path, and attain immovable liberation. When beginning to lift the foot, may all beings transcend birth and death, and have good Dharma fully accomplished. When putting on clothes, may all beings put on all kinds of good roots, and always know shame and remorse. When arranging clothes and fastening the belt, may all beings self-examine their path of cultivation, and not destroy good Dharma. Next, when putting on the outer robe, may all beings obtain the highest good roots, and ultimately achieve the supreme Dharma. When wearing the Sanghati (a type of monastic robe), may all beings be covered and protected by great compassion, and obtain the immovable Dharma. When holding the tooth-cleaning twig, may all beings obtain the right Dharma in their hearts, and be naturally pure. When chewing the tooth-cleaning twig in the morning, may all beings tame their teeth, and bite through all afflictions. When going to the toilet,
當愿眾生， 蠲除污穢， 無淫怒癡。 已而就水， 當愿眾生， 向無上道， 得出世法。 以水滌穢， 當愿眾生， 具足凈忍， 畢竟無垢。 以水盥掌， 當愿眾生， 得上妙手， 受持佛法。 澡漱口齒， 當愿眾生， 向凈法門， 究竟解脫。 手執錫杖， 當愿眾生， 設凈施會， 見道如實。 擎持應器， 當愿眾生， 成就法器， 受天人供。 發趾向道， 當愿眾生， 趣佛菩提， 究竟解脫。 若已在道， 當愿眾生， 成就佛道， 無餘所行。 涉路而行， 當愿眾生， 履凈法界， 心無障礙。 見趣高路， 當愿眾生， 升無上道， 超出三界。 見趣下路， 當愿眾生， 謙下柔軟， 入佛深法。 若見險路， 當愿眾生， 棄捐惡道， 滅除邪見。 若見直路， 當愿眾生， 得中正意， 身口無曲。 見道揚塵， 當愿眾生， 永離塵穢， 畢竟清凈。 見道無塵， 當愿眾生， 大悲所熏， 心意柔潤。 見深坑澗， 當愿眾生， 向正法界， 滅除諸難。 見聽訟堂， 當愿眾生， 說甚深法， 一切和合。 若見大
【現代漢語翻譯】 現代漢語譯本 愿一切眾生，都能清除自身的污穢，不再有淫慾、嗔怒和愚癡。 洗漱完畢后，愿一切眾生，都能趨向無上的菩提之道，證得出世間的解脫之法。 用水洗滌污垢時，愿一切眾生，都能具足清凈的忍辱之心，最終達到毫無瑕疵的境界。 用水洗手時，愿一切眾生，都能獲得殊勝的妙手，能夠受持佛陀的教法。 漱口潔齒時，愿一切眾生，都能趨向清凈的法門，最終獲得徹底的解脫。 手持錫杖（僧人所持的禪杖）時，愿一切眾生，都能設立清凈的佈施法會，如實地證見真理。 手持應器（僧人所用的食器）時，愿一切眾生，都能成就堪受佛法的法器，接受天人的供養。 抬腳走向道路時，愿一切眾生，都能趨向佛陀的菩提智慧，最終獲得解脫。 如果已經在道路上，愿一切眾生，都能成就佛陀的道業，不再有其他任何的修行。 行走在道路上時，愿一切眾生，都能行走在清凈的法界中，心中沒有任何的障礙。 看到高處的道路時，愿一切眾生，都能升向無上的菩提之道，超越欲界、色界、無色界這三界。 看到低處的道路時，愿一切眾生，都能謙虛柔和，深入佛陀甚深的教法。 如果看到險峻的道路，愿一切眾生，都能捨棄惡道，滅除邪惡的見解。 如果看到平坦的道路，愿一切眾生，都能獲得中正的意念，身口意都沒有任何的彎曲。 看到道路上揚起的塵土時，愿一切眾生，都能永遠遠離塵世的污穢，最終達到清凈的境界。 看到道路上沒有塵土時，愿一切眾生，都能被大悲心所薰染，心意變得柔和溫潤。 看到深坑溝壑時，愿一切眾生，都能趨向正法的境界，滅除一切的災難。 看到聽訟的場所時，愿一切眾生，都能宣說甚深的佛法，一切都和諧統一。 如果看到大
【English Translation】 English version May all beings, be able to eliminate their own defilements, and be free from lust, anger, and ignorance. After washing, may all beings, be able to move towards the supreme path of Bodhi, and attain the Dharma of liberation from the world. When washing away dirt with water, may all beings, be able to possess pure patience, and ultimately reach a state of being without any blemish. When washing hands with water, may all beings, be able to obtain excellent hands, capable of upholding the Buddha's teachings. When rinsing the mouth and cleaning teeth, may all beings, be able to move towards the pure Dharma gate, and ultimately achieve complete liberation. When holding a khakkhara (a monk's staff), may all beings, be able to establish pure almsgiving assemblies, and truly see the truth. When holding a bowl (a monk's eating utensil), may all beings, be able to become vessels worthy of the Dharma, and receive offerings from gods and humans. When raising the foot to walk on the path, may all beings, be able to move towards the Bodhi wisdom of the Buddha, and ultimately achieve liberation. If already on the path, may all beings, be able to accomplish the Buddha's path, and have no other practice to do. When walking on the road, may all beings, be able to walk in the pure Dharma realm, with no obstacles in their hearts. When seeing a high road, may all beings, be able to ascend to the supreme path of Bodhi, and transcend the three realms of desire, form, and formlessness. When seeing a low road, may all beings, be able to be humble and gentle, and delve into the profound teachings of the Buddha. If seeing a dangerous road, may all beings, be able to abandon evil paths, and eliminate wrong views. If seeing a straight road, may all beings, be able to obtain a righteous mind, with no crookedness in body, speech, or mind. When seeing dust rising on the road, may all beings, be able to forever be free from the defilements of the world, and ultimately reach a state of purity. When seeing no dust on the road, may all beings, be able to be imbued with great compassion, and have their hearts become gentle and tender. When seeing deep pits and ravines, may all beings, be able to move towards the realm of the righteous Dharma, and eliminate all calamities. When seeing a place of litigation, may all beings, be able to proclaim the profound Dharma, and have everything be in harmony. If seeing a large
樹， 當愿眾生， 離我諍心， 無有忿恨。 若見叢林， 當愿眾生， 一切敬禮， 天人師仰。 若見高山， 當愿眾生， 得無上善， 莫能見頂。 若見刺棘， 當愿眾生， 拔三毒刺， 無賊害心。 見樹茂葉， 當愿眾生， 以道自蔭， 入禪三昧。 見樹好華， 當愿眾生， 開凈如華， 相好滿具。 見樹豐果， 當愿眾生， 起道樹行， 成無上果。 見諸流水， 當愿眾生， 得正法流， 入佛智海。 若見陂水， 當愿眾生， 悉得諸佛， 不壞正法。 若見浴池， 當愿眾生， 入佛海智， 問答無窮。 見人汲井， 當愿眾生， 得如來辯， 不可窮盡。 若見泉水， 當愿眾生， 善根無盡， 境界無上。 見山澗水， 當愿眾生， 洗濯塵垢， 意解清凈。 若見橋樑， 當愿眾生， 興造法橋， 度人不休。 見修園圃， 當愿眾生， 𦓷除穢惡， 不生欲根。 見無憂林， 當愿眾生， 心得歡喜， 永除憂惱。 見好園池， 當愿眾生， 勤修眾善， 具足菩提。 見嚴飾人， 當愿眾生， 三十二相， 而自莊嚴。
【現代漢語翻譯】 現代漢語譯本 樹木，愿一切眾生，遠離與我爭鬥的心，沒有忿恨。 如果看到叢林，愿一切眾生，都敬禮，成為天人所敬仰的導師。 如果看到高山，愿一切眾生，獲得無上的善，沒有人能看到頂峰。 如果看到荊棘，愿一切眾生，拔除貪嗔癡三毒的刺，沒有賊害之心。 看到樹木枝葉茂盛，愿一切眾生，以佛法自我庇廕，進入禪定三昧（專注的境界）。 看到樹木開出美好的花朵，愿一切眾生，開啟清凈如花朵般的智慧，具足美好的相貌。 看到樹木結出豐碩的果實，愿一切眾生，發起菩提樹般的修行，成就無上的果位。 看到各種流水，愿一切眾生，得到正法的流動，進入佛陀智慧的海洋。 如果看到池塘，愿一切眾生，都能得到諸佛不壞的真理。 如果看到浴池，愿一切眾生，進入佛陀智慧的海洋，問答辯論無窮無盡。 看到人們從井中汲水，愿一切眾生，得到如來（佛陀）的辯才，不可窮盡。 如果看到泉水，愿一切眾生，善根無盡，境界無上。 看到山澗流水，愿一切眾生，洗滌塵垢，心意解脫清凈。 如果看到橋樑，愿一切眾生，興建佛法的橋樑，不停地度化眾生。 看到修剪過的園圃，愿一切眾生，清除污穢邪惡，不生起慾望的根源。 看到無憂樹林，愿一切眾生，內心感到歡喜，永遠消除憂愁煩惱。 看到美好的園林池塘，愿一切眾生，勤奮修行各種善行，具足菩提（覺悟）。 看到裝飾華麗的人，愿一切眾生，以三十二相（佛陀的特徵）來莊嚴自己。
【English Translation】 English version Trees, may all beings, be free from the mind of contention with me, and have no resentment. If seeing a forest, may all beings, pay homage, and be revered as teachers by gods and humans. If seeing a high mountain, may all beings, attain supreme goodness, with no one able to see the summit. If seeing thorns, may all beings, pull out the thorns of the three poisons (greed, hatred, and ignorance), and have no intention to harm. Seeing trees with lush leaves, may all beings, take shelter in the Dharma, and enter into meditative samadhi (a state of deep concentration). Seeing trees with beautiful flowers, may all beings, open up pure wisdom like flowers, and be fully endowed with auspicious marks. Seeing trees with abundant fruits, may all beings, initiate the practice of the Bodhi tree, and achieve the supreme fruition. Seeing various flowing waters, may all beings, obtain the flow of the true Dharma, and enter the ocean of Buddha's wisdom. If seeing a pond, may all beings, all attain the indestructible truth of all Buddhas. If seeing a bathing pool, may all beings, enter the ocean of Buddha's wisdom, with endless questions and answers. Seeing people drawing water from a well, may all beings, obtain the eloquence of the Tathagata (Buddha), which is inexhaustible. If seeing a spring, may all beings, have endless roots of goodness, and a supreme realm. Seeing mountain stream water, may all beings, wash away the dust and defilements, and have their minds liberated and purified. If seeing a bridge, may all beings, build bridges of the Dharma, and tirelessly liberate beings. Seeing a cultivated garden, may all beings, remove filth and evil, and not give rise to the roots of desire. Seeing a worry-free grove, may all beings, feel joy in their hearts, and forever eliminate worries and afflictions. Seeing beautiful gardens and ponds, may all beings, diligently cultivate all good deeds, and be fully endowed with Bodhi (enlightenment). Seeing people adorned with ornaments, may all beings, adorn themselves with the thirty-two marks (of a Buddha).
見素服人， 當愿眾生， 究竟得到， 頭陀彼岸。 見志樂人， 當愿眾生， 清凈法樂， 以道自娛。 見愁憂人， 當愿眾生， 于有為法， 心生厭離。 見歡樂人， 當愿眾生， 得無上樂， 憺怕無患。 見苦惱人， 當愿眾生， 滅除眾苦， 得佛智慧。 見強健人， 當愿眾生， 得金剛身， 無有衰耄。 見疾病人， 當愿眾生， 知身空寂， 解脫眾苦。 見端正人， 當愿眾生， 歡喜恭敬， 諸佛菩薩。 見醜陋人， 當愿眾生， 遠離鄙惡， 以善自嚴。 見報恩人， 當愿眾生， 常念諸佛， 菩薩恩德。 見背恩人， 當愿眾生， 常見賢聖， 不作眾惡。 若見沙門， 當愿眾生， 寂靜調伏， 究竟無餘。 見婆羅門， 當愿眾生， 得真清凈， 離一切惡。 若見仙人， 當愿眾生， 向正真道， 究竟解脫。 見苦行人， 當愿眾生， 堅固精勤， 不退佛道。 見著甲冑， 當愿眾生， 誓服法鎧， 得無師法。 見無鎧仗， 當愿眾生， 遠離眾惡， 親近善法。 見論議人， 當愿眾生， 得無上辯， 摧伏
【現代漢語翻譯】 現代漢語譯本 見到穿著樸素的人，應當發願希望眾生，最終都能達到頭陀（苦行）的彼岸。 見到有志向和快樂的人，應當發願希望眾生，能夠享受清凈的佛法之樂，以佛道自娛自樂。 見到憂愁的人，應當發願希望眾生，對於有為法（因緣和合的事物）心生厭離。 見到快樂的人，應當發願希望眾生，得到無上的快樂，安詳平靜沒有憂患。 見到痛苦煩惱的人，應當發願希望眾生，滅除一切痛苦，獲得佛的智慧。 見到強壯健康的人，應當發願希望眾生，得到金剛不壞之身，沒有衰老。 見到生病的人，應當發願希望眾生，明白身體是空寂的，從而解脫一切痛苦。 見到容貌端正的人，應當發願希望眾生，歡喜恭敬諸佛菩薩。 見到醜陋的人，應當發願希望眾生，遠離卑鄙醜惡，用善行來莊嚴自身。 見到報恩的人，應當發願希望眾生，常常憶念諸佛菩薩的恩德。 見到背恩的人，應當發願希望眾生，常常見到賢聖，不做各種惡事。 如果見到沙門（出家修道的人），應當發願希望眾生，寂靜調伏，最終達到無餘涅槃。 見到婆羅門（古印度祭司），應當發願希望眾生，得到真正的清凈，遠離一切惡行。 如果見到仙人（修行者），應當發願希望眾生，走向正真之道，最終解脫。 見到苦行的人，應當發願希望眾生，堅定精進，不退轉于佛道。 見到穿著鎧甲的人，應當發願希望眾生，發誓穿上佛法的鎧甲，得到無師自通的智慧。 見到沒有鎧甲兵器的人，應當發願希望眾生，遠離各種惡行，親近善法。 見到辯論的人，應當發願希望眾生，得到無上的辯才，摧伏
【English Translation】 English version Seeing people in simple clothing, one should vow that all beings may ultimately reach the other shore of dhuta (ascetic practices). Seeing people with aspiration and joy, one should vow that all beings may enjoy the pure joy of the Dharma, and find delight in the path. Seeing people who are sorrowful, one should vow that all beings may develop a sense of detachment from conditioned phenomena (things arising from causes and conditions). Seeing people who are joyful, one should vow that all beings may attain supreme joy, peaceful and free from worries. Seeing people who are suffering, one should vow that all beings may extinguish all suffering and attain the wisdom of the Buddha. Seeing people who are strong and healthy, one should vow that all beings may attain a diamond-like body, free from decay and old age. Seeing people who are sick, one should vow that all beings may understand the emptiness of the body and be liberated from all suffering. Seeing people with beautiful appearances, one should vow that all beings may joyfully respect all Buddhas and Bodhisattvas. Seeing people who are ugly, one should vow that all beings may be free from baseness and ugliness, and adorn themselves with good deeds. Seeing people who are grateful, one should vow that all beings may always remember the kindness of all Buddhas and Bodhisattvas. Seeing people who are ungrateful, one should vow that all beings may always see the wise and noble, and not commit any evil deeds. If seeing a shramana (a renunciate), one should vow that all beings may be peaceful and subdued, and ultimately attain complete nirvana. Seeing a Brahmin (an ancient Indian priest), one should vow that all beings may attain true purity and be free from all evil. If seeing a hermit (a practitioner), one should vow that all beings may turn towards the true path and ultimately attain liberation. Seeing people practicing asceticism, one should vow that all beings may be firm and diligent, and not retreat from the path of the Buddha. Seeing people wearing armor, one should vow that all beings may vow to wear the armor of the Dharma and attain wisdom without a teacher. Seeing people without armor or weapons, one should vow that all beings may be free from all evil deeds and draw near to good. Seeing people engaged in debate, one should vow that all beings may attain supreme eloquence and subdue
外道。 見正命人， 當愿眾生， 得清凈命， 威儀不異。 若見帝王， 當愿眾生， 逮得法王， 轉無礙輪。 見帝王子， 當愿眾生， 履佛子行， 化生法中。 若見長者， 當愿眾生， 永離愛慾， 深解佛法。 若見大臣， 當愿眾生， 常得正念， 修行眾善。 若見城郭， 當愿眾生， 得金剛身， 心不可沮。 若見王都， 當愿眾生， 明達遠照， 功德自在。 若見妙色， 當愿眾生， 得上妙色， 天人讚嘆。 入里乞食， 當愿眾生， 入深法界， 心無障礙。 到人門戶， 當愿眾生， 入總持門， 見諸佛法。 入人堂室， 當愿眾生， 入一佛乘， 明達三世。 遇難持戒， 當愿眾生， 不捨眾善， 永度彼岸。 見舍戒人， 當愿眾生， 超出眾難， 度三惡道。 若見空缽， 當愿眾生， 其心清凈， 空無煩惱。 若見滿缽， 當愿眾生， 具足成滿， 一切善法。 若得食時， 當愿眾生， 為法供養， 志在佛道。 若不得食， 當愿眾生， 遠離一切， 諸不善行。 見慚愧人， 當愿眾生， 慚愧正行，
【現代漢語翻譯】 現代漢語譯本 如果看到行為端正的人，應當發願希望眾生，都能獲得清凈的生命，行為舉止莊重合宜。 如果看到帝王，應當發願希望眾生，都能證得法王（佛陀）的果位，轉動無礙的法輪。 如果看到帝王的王子，應當發願希望眾生，都能實踐佛子的行為，在佛法中化生。 如果看到長者，應當發願希望眾生，永遠脫離愛慾的束縛，深刻理解佛法。 如果看到大臣，應當發願希望眾生，常常保持正念，修行各種善行。 如果看到城郭，應當發願希望眾生，都能獲得金剛般的身軀，內心堅不可摧。 如果看到王都，應當發願希望眾生，都能明智通達，目光遠大，功德自在。 如果看到美好的事物，應當發願希望眾生，都能獲得最美好的色身，受到天人的讚歎。 進入村落乞食時，應當發願希望眾生，都能進入深奧的法界，內心沒有障礙。 到達別人家門口時，應當發願希望眾生，都能進入總持之門（陀羅尼），見到諸佛的教法。 進入別人堂室時，應當發願希望眾生，都能進入一佛乘，明瞭通達過去、現在、未來三世。 遇到難以持戒的情況時，應當發願希望眾生，都不捨棄各種善行，永遠度過生死苦海到達彼岸。 看到捨棄戒律的人，應當發願希望眾生，都能超越各種苦難，度脫三惡道。 如果看到空缽，應當發願希望眾生，內心清凈，沒有煩惱。 如果看到滿缽，應當發願希望眾生，都能具足圓滿一切善法。 如果得到食物時，應當發願希望眾生，爲了佛法而供養，志向在於佛道。 如果沒有得到食物，應當發願希望眾生，遠離一切不善的行為。 看到有慚愧心的人，應當發願希望眾生，以慚愧心修正自己的行為。
【English Translation】 English version When seeing a person of right livelihood, one should vow that all beings may obtain a pure life, with dignified and consistent conduct. When seeing an emperor, one should vow that all beings may attain the Dharma King (Buddha) position, and turn the unobstructed Dharma wheel. When seeing an emperor's prince, one should vow that all beings may practice the conduct of a Buddha's child, and be born within the Dharma. When seeing an elder, one should vow that all beings may forever be free from the bondage of desire, and deeply understand the Buddha's teachings. When seeing a minister, one should vow that all beings may always maintain right mindfulness, and cultivate all good deeds. When seeing a city wall, one should vow that all beings may obtain a vajra-like body, with an indestructible mind. When seeing a capital city, one should vow that all beings may be wise and insightful, with far-reaching vision, and have free and effortless merit. When seeing beautiful things, one should vow that all beings may obtain the most beautiful form, praised by gods and humans. When entering a village to beg for food, one should vow that all beings may enter the profound Dharma realm, with no obstacles in their minds. When arriving at someone's door, one should vow that all beings may enter the gate of total retention (Dharani), and see the teachings of all Buddhas. When entering someone's hall, one should vow that all beings may enter the One Buddha Vehicle, and clearly understand the three times: past, present, and future. When encountering difficulties in upholding precepts, one should vow that all beings may not abandon any good deeds, and forever cross the sea of suffering to reach the other shore. When seeing someone who has abandoned precepts, one should vow that all beings may transcend all difficulties, and be liberated from the three evil realms. When seeing an empty bowl, one should vow that all beings may have a pure mind, free from afflictions. When seeing a full bowl, one should vow that all beings may be complete and fulfilled with all good dharmas. When receiving food, one should vow that all beings may make offerings for the sake of the Dharma, with their aspiration set on the path of Buddhahood. When not receiving food, one should vow that all beings may be far away from all unwholesome actions. When seeing a person with a sense of shame, one should vow that all beings may correct their actions with a sense of shame.
調伏諸根。 見無慚愧， 當愿眾生， 離無慚愧， 普行大慈。 得香美食， 當愿眾生， 知節少欲， 情無所著。 得不美食， 當愿眾生， 具足成滿， 無愿三昧。 得柔軟食， 當愿眾生， 大悲所熏， 心意柔軟。 得粗歰食， 當愿眾生， 永得遠離， 世間愛味。 若嚥食時， 當愿眾生， 禪悅為食， 法喜充滿。 所食雜味， 當愿眾生， 得佛上味， 化成甘露。 飯食已訖， 當愿眾生， 德行充盈， 成十種力。 若說法時， 當愿眾生， 得無盡辯， 深達佛法。 退坐出堂， 當愿眾生， 深入佛智， 永出三界。 若入水時， 當愿眾生， 深入佛道， 等達三世。 澡浴身體， 當愿眾生， 身心無垢， 光明無量。 盛暑炎熾， 當愿眾生， 離煩惱熱， 得清涼定。 隆寒冰結， 當愿眾生， 究竟解脫， 無上清涼。 諷誦經典， 當愿眾生， 得總持門， 攝一切法。 若見如來， 當愿眾生， 悉得佛眼， 見諸最勝。 諦觀如來， 當愿眾生， 悉睹十方， 端正如佛。 見佛塔廟， 當愿眾生， 尊
【現代漢語翻譯】 現代漢語譯本 調伏自己的感官（諸根）。看到有人不知羞恥，應當發願讓眾生，遠離不知羞恥，普遍實行偉大的慈悲。 得到美味的食物，應當發願讓眾生，知道節制，減少慾望，情感上沒有任何執著。 得到不美味的食物，應當發願讓眾生，具足成就圓滿，進入無愿三昧（一種禪定狀態）。 得到柔軟的食物，應當發願讓眾生，被大悲心所薰陶，心意變得柔軟。 得到粗糙澀口的食物，應當發願讓眾生，永遠遠離世間對味道的貪愛。 當吞嚥食物時，應當發願讓眾生，以禪定的喜悅為食，充滿佛法的喜悅。 所吃的食物味道混雜，應當發願讓眾生，得到佛陀的至上美味，化為甘露。 飯食完畢，應當發願讓眾生，德行充滿，成就佛陀的十種力量。 當說法時，應當發願讓眾生，得到無盡的辯才，深刻理解佛法。 退下座位走出殿堂，應當發願讓眾生，深入佛陀的智慧，永遠超出欲界、色界、無色界（三界）。 當進入水中時，應當發願讓眾生，深入佛道，平等通達過去、現在、未來（三世）。 洗浴身體時，應當發願讓眾生，身心沒有污垢，光明無量。 盛夏酷熱時，應當發願讓眾生，遠離煩惱的熾熱，得到清涼的禪定。 寒冬冰凍時，應當發願讓眾生，最終解脫，得到無上的清涼。 諷誦經典時，應當發願讓眾生，得到總持法門（能記住並理解一切佛法），攝持一切法。 如果見到如來（佛陀），應當發願讓眾生，都得到佛眼（能見一切真理的智慧），見到一切最殊勝的境界。 仔細觀察如來，應當發願讓眾生，都能看到十方世界，端正莊嚴如同佛陀。 見到佛塔廟宇，應當發願讓眾生，尊敬佛法僧三寶。
【English Translation】 English version Subduing the senses (the six roots). Seeing those who are shameless, one should vow that all beings may be free from shamelessness and universally practice great compassion. Upon receiving delicious food, one should vow that all beings may know moderation, have few desires, and have no attachment to emotions. Upon receiving unappetizing food, one should vow that all beings may be fully accomplished and enter the Samadhi of No-Wish (a state of meditative absorption). Upon receiving soft food, one should vow that all beings may be imbued with great compassion, and their minds become gentle. Upon receiving coarse and rough food, one should vow that all beings may forever be free from worldly craving for flavors. When swallowing food, one should vow that all beings may take the joy of meditation as food and be filled with the joy of Dharma. When the food consumed is of mixed flavors, one should vow that all beings may obtain the supreme flavor of the Buddha, transforming it into nectar. After finishing the meal, one should vow that all beings may be filled with virtue and accomplish the ten powers of the Buddha. When expounding the Dharma, one should vow that all beings may obtain inexhaustible eloquence and deeply understand the Buddha's teachings. Retreating from the seat and leaving the hall, one should vow that all beings may deeply enter the wisdom of the Buddha and forever transcend the three realms (desire realm, form realm, formless realm). When entering the water, one should vow that all beings may deeply enter the path of the Buddha and equally understand the three periods of time (past, present, future). When bathing the body, one should vow that all beings may have bodies and minds free from defilement and possess immeasurable light. During the intense heat of summer, one should vow that all beings may be free from the heat of afflictions and attain the coolness of meditative concentration. During the freezing cold of winter, one should vow that all beings may ultimately be liberated and attain supreme coolness. When reciting scriptures, one should vow that all beings may obtain the Dharani gate (the ability to remember and understand all teachings) and encompass all Dharmas. If one sees the Tathagata (Buddha), one should vow that all beings may obtain the Buddha's eye (the wisdom to see all truths) and see all the most supreme realms. Carefully observing the Tathagata, one should vow that all beings may see the ten directions, upright and dignified like the Buddha. Upon seeing a pagoda or temple, one should vow that all beings may respect the Three Jewels (Buddha, Dharma, Sangha).
重如塔， 受天人敬。 敬心觀塔， 當愿眾生， 尊重如佛， 天人宗仰。 頂禮佛塔， 當愿眾生， 得道如佛， 無能見頂。 右繞塔廟， 當愿眾生， 履行正路， 究暢道意。 繞塔三匝， 當愿眾生， 得一向意， 勤求佛道。 讚詠如來， 當愿眾生， 度功德岸， 嘆無窮盡。 贊佛相好， 當愿眾生， 光明神德， 如佛法身。 若洗足時， 當愿眾生， 得四神足， 究竟解脫。 昏夜寢息， 當愿眾生， 休息諸行， 心凈無穢。 晨朝覺悟， 當愿眾生， 一切智覺， 不捨十方。
「佛子！是為菩薩身、口、意業能得一切勝妙功德，諸天、魔、梵、沙門、婆羅門、人及非人、聲聞、緣覺所不能動。」◎◎
大方廣佛華嚴經賢首菩薩品第八之一
爾時，文殊師利以偈問了達深義凈德賢首菩薩曰：
「佛子我已說， 菩薩清凈行， 一切諸世尊， 咸共所讚歎。 又諸大士眾， 甚深微妙行， 功德廣大義， 仁者應演說。」 賢首菩薩答： 「佛子善諦聽， 菩薩諸功德， 無量無有邊， 我當隨力說， 菩薩少功德， 我之所演暢， 如海一微渧。
【現代漢語翻譯】 現代漢語譯本 如同高塔般莊嚴，受天人敬仰。 以恭敬心觀瞻佛塔，愿一切眾生，都能如佛一般受人尊重，為天人所宗仰。 頂禮佛塔，愿一切眾生，都能如佛一般得道，達到無人能見其頂的境界。 右繞佛塔，愿一切眾生，都能行走在正道上，徹底領悟佛法的真諦。 繞塔三圈，愿一切眾生，都能一心向佛，精勤追求佛道。 讚美如來，愿一切眾生，都能渡過功德的彼岸，達到無盡的境界。 讚歎佛的相好，愿一切眾生，都能擁有如佛法身般的光明神聖的功德。 當洗足時，愿一切眾生，都能獲得四種神通，最終得到解脫。 在昏暗的夜晚安眠休息時，愿一切眾生，都能停止一切行為，內心清凈沒有污穢。 在清晨覺醒時，愿一切眾生，都能獲得一切智慧的覺悟，不捨棄十方眾生。
『佛子！這就是菩薩的身、口、意三業所能獲得的一切殊勝功德，是諸天、魔、梵天、沙門、婆羅門、人以及非人、聲聞、緣覺都無法動搖的。』
《大方廣佛華嚴經·賢首菩薩品第八之一》
這時，文殊師利菩薩以偈頌向通達深奧義理、具有清凈功德的賢首菩薩問道：
『佛子，我已經說了菩薩清凈的修行，一切諸佛世尊，都共同讚歎。 還有諸位大菩薩，他們甚深微妙的修行，功德廣大無邊的意義，希望您能為我們演說。』 賢首菩薩回答說：『佛子，請仔細聽，菩薩的各種功德，無量無邊，我將盡力解說，菩薩的少許功德，我所闡述的，就像大海中的一滴水一樣。』
【English Translation】 English version As majestic as a pagoda, revered by gods and humans. Gazing at the pagoda with reverence, may all beings be respected like the Buddha, and be the object of veneration for gods and humans. Prostrating before the pagoda, may all beings attain enlightenment like the Buddha, reaching a state where none can see the summit. Circumambulating the pagoda clockwise, may all beings walk on the righteous path, and thoroughly understand the meaning of the Dharma. Circumambulating the pagoda three times, may all beings have a single-minded devotion, and diligently seek the path of Buddhahood. Praising the Tathagata, may all beings cross the shore of merit, and reach the boundless realm. Extolling the Buddha's marks and characteristics, may all beings possess the bright and divine merits like the Buddha's Dharma body. When washing the feet, may all beings obtain the four supernatural powers, and ultimately achieve liberation. When resting in the dark of night, may all beings cease all actions, and have a pure and undefiled mind. When awakening in the morning, may all beings attain the awakening of all wisdom, and not abandon beings in the ten directions.
'Oh son of Buddha! These are the supreme merits that the body, speech, and mind of a Bodhisattva can attain, which cannot be moved by gods, demons, Brahma, ascetics, Brahmins, humans, non-humans, Sravakas, or Pratyekabuddhas.'
The Great Extensive Buddha Flower Adornment Sutra, Chapter Eight, Part One, on the Virtuous Leader Bodhisattva
At that time, Manjushri Bodhisattva asked the Virtuous Leader Bodhisattva, who had understood the profound meaning and possessed pure virtue, with a verse:
'Oh son of Buddha, I have already spoken of the pure practices of the Bodhisattvas, which are praised by all the Buddhas and World Honored Ones. Also, the profound and subtle practices of the great Bodhisattvas, and the meaning of their vast and boundless merits, I hope you will expound for us.' The Virtuous Leader Bodhisattva replied: 'Oh son of Buddha, please listen carefully, the various merits of the Bodhisattvas are immeasurable and boundless, I will explain to the best of my ability, the few merits of the Bodhisattvas that I expound are like a single drop of water in the ocean.'
菩薩于生死， 最初發心時， 一向求菩提， 堅固不可動。 彼一念功德， 深廣無邊際， 如來分別說， 窮劫猶不盡。 何況于無量， 無數無邊劫， 具足修諸度， 諸地功德行。 十方世界中， 一切諸如來， 說彼功德云， 亦不能究竟。 今我說菩薩， 功德中少分， 如鳥履虛空， 如地一微塵， 非是無所因， 又亦非無緣， 菩薩初發意， 直心大功德。 于佛及法僧， 深起清凈信， 信敬三寶故， 能發菩提心。 不求五欲樂， 寶貨諸財利， 亦不求自安， 希望世名聞， 滅除眾生苦， 令盡無有餘， 誓度斯等類， 菩薩初發心。 常欲令眾生， 離苦永安樂， 嚴凈一切剎， 供養無量佛， 樂立佛正法， 欲得無上道， 凈修一切智， 菩薩初發心。
「深心凈信不可壞， 恭敬供養一切佛， 尊重正法及聖僧， 信敬三寶故發心。 深信諸佛及正法， 亦信菩薩所行道， 正心信向佛菩提， 菩薩因是初發心。 信為道元功德母， 增長一切諸善法， 除滅一切諸疑惑， 示現開發無上道。 凈信離垢心堅固， 滅除憍慢恭敬本， 信是寶藏第一
【現代漢語翻譯】 現代漢語譯本 菩薩在生死輪迴中，最初發起菩提心的時候， 一心一意追求菩提（覺悟），堅定不移。 他那一念的功德，深廣無邊際， 即使如來佛祖分別解說，窮盡無數劫也說不完。 何況在無量無數無邊的劫數中， 圓滿修習各種波羅蜜（度，到達彼岸的方法），以及諸地的功德修行。 十方世界中，一切諸佛如來， 述說菩薩的功德，也無法究竟。 現在我所說的菩薩功德，只是其中極少的一部分， 如同鳥在虛空中飛翔，如同大地上一粒微塵， 並非沒有原因，也並非沒有緣由， 菩薩最初發心，那顆正直的心具有大功德。 對於佛、法、僧三寶， 深深生起清凈的信心， 因為信敬三寶的緣故，才能發起菩提心。 不追求五欲的快樂，不貪圖寶物、貨物和各種財利， 也不追求自身的安逸，不希望世間的名聲和讚譽， 要滅除眾生的痛苦，使之完全沒有剩餘， 發誓要度脫這些眾生，這就是菩薩最初的發心。 常常希望眾生，永遠脫離痛苦，得到安樂， 莊嚴清凈一切佛剎（佛的國土），供養無量諸佛， 樂於建立佛的正法，想要得到無上的道， 清凈地修習一切智慧，這就是菩薩最初的發心。 『深沉的信心清凈而不可動搖，恭敬供養一切諸佛， 尊重正法以及聖僧，因為信敬三寶的緣故而發心。 深信諸佛以及正法，也相信菩薩所修行的道路， 以正直的心信向佛的菩提，菩薩因此而最初發心。 信心是道的根本，是功德的母親，增長一切善法， 消除一切疑惑，顯示開發無上的道。 清凈的信心沒有污垢，心意堅定，滅除驕慢，是恭敬的根本， 信心是寶藏，是第一』
【English Translation】 English version When a Bodhisattva first generates the aspiration for enlightenment in the cycle of birth and death, They single-mindedly seek Bodhi (enlightenment), with unwavering resolve. The merit of that single thought is profound and boundless, Even if the Tathagata (Buddha) were to explain it in detail, it would not be exhausted even after countless eons. How much more so in immeasurable, countless, and boundless eons, When they fully cultivate all the Paramitas (perfections, ways to reach the other shore) and the meritorious practices of the various Bhumis (stages). In the ten directions of the world, all the Tathagatas, Speaking of the Bodhisattva's merits, cannot fully describe them. Now, what I speak of the Bodhisattva's merits is only a small fraction, Like a bird flying in the sky, like a single dust particle on the earth, It is not without cause, nor is it without reason, The Bodhisattva's initial aspiration, that upright mind, has great merit. Towards the Buddha, Dharma (teachings), and Sangha (community), They deeply generate pure faith, Because of their faith and reverence for the Three Jewels, they are able to generate the Bodhi mind. They do not seek the pleasures of the five desires, nor do they covet treasures, goods, or various riches, Nor do they seek their own comfort, nor do they hope for worldly fame and praise, They want to extinguish the suffering of all beings, so that none remains, They vow to liberate these beings, this is the Bodhisattva's initial aspiration. They always wish for all beings to be free from suffering and to attain lasting happiness, To adorn and purify all Buddha-ksetras (Buddha lands), to make offerings to immeasurable Buddhas, To be happy to establish the Buddha's true Dharma, to desire to attain the unsurpassed path, To purely cultivate all wisdom, this is the Bodhisattva's initial aspiration. 'Deep faith is pure and unbreakable, respectfully making offerings to all Buddhas, Respecting the true Dharma and the Sangha, because of faith and reverence for the Three Jewels, they generate the aspiration. Deeply believing in the Buddhas and the true Dharma, also believing in the path that Bodhisattvas practice, With an upright mind, believing in the Bodhi of the Buddha, the Bodhisattva thus initially generates the aspiration. Faith is the root of the path, the mother of merit, increasing all good dharmas, Eliminating all doubts, revealing and developing the unsurpassed path. Pure faith is without defilement, the mind is firm, eliminating arrogance, it is the root of respect, Faith is a treasure, it is the first.'
法， 為清凈手受眾行。 信能捨離諸染著， 信解微妙甚深法， 信能轉勝成眾善， 究竟必至如來處。 清凈明利諸善根， 信力堅固不可壞， 信永除滅一切惡， 信能逮得無師寶， 信於法門無障礙， 舍離八難得無難， 信能超出眾魔境， 示現無上解脫道。 一切功德不壞種， 出生無上菩提樹， 長養最勝智慧門， 信能示現一切佛， 是故演說次第行， 信樂最勝甚難得。 譬如靈瑞優曇華， 亦如隨意妙寶珠， 若信恭敬一切佛， 則持凈戒順正教。 若持凈戒順正教， 諸佛賢聖所讚歎， 戒是無上菩提本， 應當具足持凈戒。 若能具足持凈戒， 一切如來所讚歎， 若信恭敬一切佛， 則能奇特供最勝。 若能奇特供最勝， 彼信佛心難思議， 若信如來正真法， 則常樂聞無厭足。 若樂聞法無厭足， 欣悟不可思議法， 若信恭敬清凈僧， 則信堅固不可壞。 若信堅固不可壞， 彼人信力不可動， 若信堅固不可動， 諸根明利悉清凈。 若根明利悉清凈， 則離一切惡知識， 若能遠離惡知識， 則能親近善知識。 若能親近善知識， 則修無量諸功德， 若能廣修諸功
【現代漢語翻譯】 現代漢語譯本 法，是清凈的手用來接受各種修行。 信心能夠捨棄一切染著，信心能夠理解微妙深奧的佛法。 信心能夠轉變為殊勝，成就各種善行，最終必定到達如來（Tathagata）的境界。 清凈明亮的各種善根，信心的力量堅固不可摧毀。 信心能夠永遠消除一切惡行，信心能夠獲得無師自通的珍寶。 信心對於佛法之門沒有障礙，舍離八難（八種難以修行佛法的障礙）而得到無難。 信心能夠超越一切魔境，展現無上的解脫之道。 一切功德是不壞的種子，能夠生長出無上的菩提樹（Bodhi tree）。 能夠增長最殊勝的智慧之門，信心能夠展現一切佛陀（Buddha）。 因此演說次第修行，信樂是最殊勝且難以得到的。 譬如靈瑞的優曇花（Udumbara flower），也像如意的妙寶珠。 如果信心恭敬一切佛，就能持守清凈的戒律，順從正教。 如果持守清凈的戒律，順從正教，就會被諸佛和賢聖所讚歎。 戒律是無上菩提的根本，應當具足持守清凈的戒律。 如果能夠具足持守清凈的戒律，就會被一切如來所讚歎。 如果信心恭敬一切佛，就能奇特地獲得最殊勝的成就。 如果能夠奇特地獲得最殊勝的成就，那麼他信佛的心是難以思議的。 如果相信如來真實不虛的佛法，就會常常樂於聽聞而沒有厭足。 如果樂於聽聞佛法而沒有厭足，就會欣然領悟不可思議的佛法。 如果信心恭敬清凈的僧伽（Sangha），那麼信心就會堅固不可摧毀。 如果信心堅固不可摧毀，那麼這個人的信力就不可動搖。 如果信心堅固不可動搖，那麼諸根（眼、耳、鼻、舌、身、意）就會明利而清凈。 如果諸根明利而清凈，就會遠離一切惡知識（不良的引導者）。 如果能夠遠離惡知識，就能親近善知識（良好的引導者）。 如果能夠親近善知識，就能修習無量的各種功德。 如果能夠廣泛修習各種功德
【English Translation】 English version The Dharma is the pure hand that receives all practices. Faith can abandon all attachments, and faith can understand the subtle and profound Dharma. Faith can transform into the supreme, accomplish all good deeds, and ultimately reach the realm of the Tathagata (Buddha). The pure and bright roots of goodness, the power of faith is firm and indestructible. Faith can forever eliminate all evil, and faith can obtain the treasure of self-realization without a teacher. Faith has no obstacles to the gate of Dharma, and by abandoning the eight difficulties (eight obstacles to practicing the Dharma), one attains no difficulty. Faith can transcend all demonic realms and reveal the supreme path of liberation. All merits are indestructible seeds that can grow into the supreme Bodhi tree (tree of enlightenment). It can increase the most supreme gate of wisdom, and faith can reveal all Buddhas. Therefore, the sequential practice is explained, and faith and joy are the most supreme and difficult to obtain. It is like the auspicious Udumbara flower, and also like the wish-fulfilling precious jewel. If one has faith and reverence for all Buddhas, then one can uphold pure precepts and follow the right teachings. If one upholds pure precepts and follows the right teachings, one will be praised by all Buddhas and sages. Precepts are the root of supreme Bodhi, and one should fully uphold pure precepts. If one can fully uphold pure precepts, one will be praised by all Tathagatas. If one has faith and reverence for all Buddhas, one can miraculously achieve the most supreme. If one can miraculously achieve the most supreme, then one's faith in the Buddha's mind is inconceivable. If one believes in the true and genuine Dharma of the Tathagata, one will always be happy to hear it without satiety. If one is happy to hear the Dharma without satiety, one will gladly realize the inconceivable Dharma. If one has faith and reverence for the pure Sangha (community of monks), then one's faith will be firm and indestructible. If one's faith is firm and indestructible, then that person's power of faith cannot be shaken. If one's faith is firm and unshakable, then the six senses (eyes, ears, nose, tongue, body, and mind) will be bright and pure. If the six senses are bright and pure, one will be separated from all evil teachers (bad guides). If one can be separated from evil teachers, one can be close to good teachers (good guides). If one can be close to good teachers, one can cultivate immeasurable merits. If one can extensively cultivate all merits
德， 則能善解諸因果。 若能善解諸因果， 則成殊勝妙解脫， 若成殊勝妙解脫， 則為一切佛所護。 若為一切佛所護， 則生無上菩提心， 若生無上菩提心， 則能勤修佛功德。 若能勤修佛功德， 則能得生諸佛家， 若能得生諸佛家， 則于諸法無所著。 若於諸法無所著， 則得深心妙清凈， 若得深心妙清凈， 則得殊勝無上心。 若得無上殊勝心， 則修一切波羅蜜， 若修一切波羅蜜， 則能具足摩訶衍。 若能具足摩訶衍， 則法供養一切佛， 若法供養一切佛， 則唸佛定不可壞。 若唸佛定不可壞， 則常睹見十方佛， 若常睹見十方佛， 則知如來常安住。 若知如來常安住， 則于其人法永存， 若於其人法永存， 則得辯才無窮盡。 若得辯才無窮盡， 則能演說無量法， 若能演說無量法， 則能度脫一切眾。 若能度脫一切眾， 則得大悲心堅固， 若得大悲心堅固， 則常喜樂甚深法。 若能喜樂甚深法， 則能捨離有為過， 若能捨離有為過， 則離我慢諸放逸。 若離我慢諸放逸， 則能兼利一切眾， 若能兼利一切眾， 則處生死無憂戚。 若處生死無憂
【現代漢語翻譯】 現代漢語譯本 有了德行，就能善於理解各種因果關係。 如果能善於理解各種因果關係，就能成就殊勝的解脫。 如果能成就殊勝的解脫，就會被一切佛所護佑。 如果被一切佛所護佑，就會生起無上的菩提心（覺悟之心）。 如果生起無上的菩提心，就能勤奮地修習佛的功德。 如果能勤奮地修習佛的功德，就能得生於諸佛之家。 如果能得生於諸佛之家，就能對一切法不執著。 如果對一切法不執著，就能獲得深妙清凈的心。 如果獲得深妙清凈的心，就能獲得殊勝無上的心。 如果獲得無上殊勝的心，就能修習一切波羅蜜（到達彼岸的方法）。 如果修習一切波羅蜜，就能具足摩訶衍（大乘佛法）。 如果能具足摩訶衍，就能以法供養一切佛。 如果以法供養一切佛，那麼唸佛的禪定就不可動搖。 如果唸佛的禪定不可動搖，就能常常見到十方諸佛。 如果常常見到十方諸佛，就能知道如來（佛的稱號）常住不滅。 如果知道如來常住不滅，那麼佛法就會在這個人身上永存。 如果佛法在這個人身上永存，就能獲得無窮無盡的辯才。 如果獲得無窮無盡的辯才，就能演說無量的佛法。 如果能演說無量的佛法，就能度脫一切眾生。 如果能度脫一切眾生，就能獲得堅固的大悲心。 如果獲得堅固的大悲心，就能常常喜樂於甚深的佛法。 如果能喜樂於甚深的佛法，就能捨離有為法的過失。 如果能捨離有為法的過失，就能遠離我慢和各種放逸。 如果遠離我慢和各種放逸，就能兼顧利益一切眾生。 如果能兼顧利益一切眾生，那麼即使身處生死輪迴也不會有憂愁和悲傷。
【English Translation】 English version With virtue, one can skillfully understand all causes and effects. If one can skillfully understand all causes and effects, one will achieve supreme liberation. If one achieves supreme liberation, one will be protected by all Buddhas. If one is protected by all Buddhas, one will generate the unsurpassed Bodhi mind (mind of enlightenment). If one generates the unsurpassed Bodhi mind, one will diligently cultivate the merits of the Buddha. If one can diligently cultivate the merits of the Buddha, one will be born into the family of all Buddhas. If one can be born into the family of all Buddhas, one will not be attached to any dharma (teachings). If one is not attached to any dharma, one will obtain a profound and pure mind. If one obtains a profound and pure mind, one will obtain a supreme and unsurpassed mind. If one obtains a supreme and unsurpassed mind, one will cultivate all Paramitas (perfections). If one cultivates all Paramitas, one will be complete in Mahayana (the Great Vehicle). If one can be complete in Mahayana, one will make offerings of the Dharma to all Buddhas. If one makes offerings of the Dharma to all Buddhas, then one's Samadhi (meditative concentration) on Buddha will be unbreakable. If one's Samadhi on Buddha is unbreakable, one will always see the Buddhas of the ten directions. If one always sees the Buddhas of the ten directions, one will know that the Tathagata (title of the Buddha) is eternally abiding. If one knows that the Tathagata is eternally abiding, then the Dharma will eternally abide in that person. If the Dharma eternally abides in that person, one will obtain inexhaustible eloquence. If one obtains inexhaustible eloquence, one will be able to expound immeasurable Dharma. If one can expound immeasurable Dharma, one will be able to liberate all sentient beings. If one can liberate all sentient beings, one will obtain a firm and great compassionate heart. If one obtains a firm and great compassionate heart, one will always rejoice in the profound Dharma. If one can rejoice in the profound Dharma, one will be able to abandon the faults of conditioned existence. If one can abandon the faults of conditioned existence, one will be free from arrogance and all forms of indulgence. If one is free from arrogance and all forms of indulgence, one will be able to benefit all sentient beings. If one can benefit all sentient beings, one will not have sorrow or grief even when in the cycle of birth and death.
戚， 則能精進無有上， 若能精進無有上， 則得一切諸神通。 若得一切諸神通， 則解一切眾生行， 若解一切眾生行， 則能成就諸眾生。 若能成就諸眾生， 則得成就眾生智， 若得成就眾生智， 則能具足四攝法。 若能具足四攝法， 則與眾生無量利， 若與眾生無量利， 則能具足方便慧。 若能具足方便慧， 則能安住無上道， 若能安住無上道， 則一切魔不能壞。 若一切魔不能壞， 則能超出四魔道， 若能超出四魔道， 則至堅固不動地。 若至堅固不動地， 則得無生深法忍， 若得無生深法忍， 則為諸佛所授記。 若為諸佛所授記， 則常普現諸佛前， 若常普現諸佛前， 則解諸佛微密教。 若解諸佛微密教， 則為諸佛常護念， 若為諸佛常護念， 以佛功德自莊嚴。 若佛功德自莊嚴， 則得無量功德身， 若得無量功德身， 其身顯耀如金山。 若身顯耀如金山， 具足眾相三十二， 若具眾相三十二， 八十種好自莊嚴。 八十種好自莊嚴， 其身光明無有量， 若身光明無有量， 光明莊嚴難思議。 若光莊嚴難思議， 則出無量寶蓮華， 若出無量寶蓮
【現代漢語翻譯】 現代漢語譯本 如果能夠精進修行，沒有止境， 如果能夠精進修行，沒有止境，就能獲得一切神通。 如果獲得一切神通，就能瞭解一切眾生的行為。 如果瞭解一切眾生的行為，就能成就一切眾生。 如果能夠成就一切眾生，就能獲得成就眾生的智慧。 如果獲得成就眾生的智慧，就能具足四攝法（佈施、愛語、利行、同事）。 如果能夠具足四攝法，就能給予眾生無量的利益。 如果給予眾生無量的利益，就能具足方便智慧。 如果能夠具足方便智慧，就能安住于無上道（佛道）。 如果能夠安住于無上道，一切魔（煩惱、五蘊、死魔、天魔）都不能破壞。 如果一切魔不能破壞，就能超出四魔道（煩惱魔、五蘊魔、死魔、天魔）。 如果能夠超出四魔道，就能到達堅固不動之地（不退轉的境界）。 如果到達堅固不動之地，就能獲得無生法忍（對諸法不生不滅的深刻理解）。 如果獲得無生法忍，就會被諸佛授記（預言未來成佛）。 如果被諸佛授記，就會常常普遍顯現在諸佛面前。 如果常常普遍顯現在諸佛面前，就能理解諸佛的微妙秘密教誨。 如果理解諸佛的微妙秘密教誨，就會被諸佛常常護念。 如果被諸佛常常護念，就會以佛的功德來莊嚴自身。 如果以佛的功德來莊嚴自身，就能獲得無量功德之身。 如果獲得無量功德之身，其身顯耀如同金山。 如果身顯耀如同金山，就具足三十二種大丈夫相（佛陀的特殊身體特徵）。 如果具足三十二種大丈夫相，就以八十種隨形好（佛陀的細微身體特徵）來莊嚴自身。 以八十種隨形好來莊嚴自身，其身光明無量。 如果身光明無量，光明莊嚴難以思議。 如果光明莊嚴難以思議，就會涌出無量的寶蓮花。
【English Translation】 English version If one can practice diligently without limit, If one can practice diligently without limit, then one will attain all spiritual powers (abhijna). If one attains all spiritual powers, then one will understand the conduct of all sentient beings. If one understands the conduct of all sentient beings, then one can help all sentient beings achieve enlightenment. If one can help all sentient beings achieve enlightenment, then one will attain the wisdom to help sentient beings. If one attains the wisdom to help sentient beings, then one will be complete with the four means of gathering (the four sangraha-vastus: giving, kind speech, beneficial action, and cooperation). If one is complete with the four means of gathering, then one will give limitless benefits to sentient beings. If one gives limitless benefits to sentient beings, then one will be complete with skillful means and wisdom. If one is complete with skillful means and wisdom, then one can abide in the unsurpassed path (Buddhahood). If one can abide in the unsurpassed path, then all demons (mara) cannot destroy it. If all demons cannot destroy it, then one can transcend the four demonic paths (the demons of defilements, aggregates, death, and the heavenly demon). If one can transcend the four demonic paths, then one will reach the firm and unmoving ground (the state of non-retrogression). If one reaches the firm and unmoving ground, then one will attain the deep forbearance of non-origination (an understanding of the non-arising and non-ceasing nature of all phenomena). If one attains the deep forbearance of non-origination, then one will be prophesied by all Buddhas (vyakarana). If one is prophesied by all Buddhas, then one will always appear before all Buddhas. If one always appears before all Buddhas, then one will understand the subtle and secret teachings of all Buddhas. If one understands the subtle and secret teachings of all Buddhas, then one will be constantly protected by all Buddhas. If one is constantly protected by all Buddhas, then one will adorn oneself with the merits of the Buddhas. If one adorns oneself with the merits of the Buddhas, then one will attain a body of immeasurable merit. If one attains a body of immeasurable merit, one's body will shine like a golden mountain. If one's body shines like a golden mountain, then one will be complete with the thirty-two major marks of a great being (lakshana). If one is complete with the thirty-two major marks, then one will adorn oneself with the eighty minor marks (anuvyanjana). Adorning oneself with the eighty minor marks, one's body will have immeasurable light. If one's body has immeasurable light, the adornment of light will be inconceivable. If the adornment of light is inconceivable, then countless jeweled lotuses will emerge.
華， 一一華坐無量佛。 普現十方無量剎， 教化度脫一切眾， 若能度脫一切眾， 則得無量自在力。 若得無量自在力， 則能嚴凈諸佛剎， 解說甚深微妙法， 不可思議眾歡喜。 若說微妙甚深法， 不可思議眾歡喜， 則能具足四辯力， 自在能度一切眾。 若能具足四辯力， 自在能度一切眾， 彼人智慧常在前， 身口意業無錯謬。 若彼智慧常在前， 身口意業無錯謬， 彼人願力得自在， 隨眾所宜現其身。 若彼願力得自在， 隨眾所宜現其身， 為諸眾生說法時， 音聲微妙難思議。 若為眾生說法時， 音聲微妙難思議， 于彼一切眾生類， 一念之中悉知心。 若彼一切眾生類， 一念之中悉知心， 其人生死永無餘， 寂滅一切煩惱患。 若人生死永無餘， 寂滅一切煩惱患， 法身功德智慧具， 深解一切諸法實。 若身功德智慧具， 深解一切諸法實， 十地十種自在力， 皆悉究竟勝解脫。 若十地種自在力， 皆悉究竟得解脫， 授記莊嚴悉具足， 無量法門得自在。 若記莊嚴悉具足， 無量法門得自在， 盡為一切十方佛， 皆與授記無有餘。 若為一切十方
【現代漢語翻譯】 現代漢語譯本 華（指蓮花），每一朵蓮花上都坐著無量的佛。 普遍顯現在十方無量的佛土中，教化度脫一切眾生。 如果能夠度脫一切眾生，就能獲得無量的自在力量。 如果獲得無量的自在力量，就能莊嚴清凈諸佛的剎土。 解說甚深微妙的佛法，讓不可思議的眾生歡喜。 如果宣說微妙甚深的佛法，讓不可思議的眾生歡喜， 就能具足四種辯才的力量，自在地度脫一切眾生。 如果能夠具足四種辯才的力量，自在地度脫一切眾生， 那麼這個人的智慧常常在前面引導，身口意三業不會有錯誤。 如果這個人的智慧常常在前面引導，身口意三業不會有錯誤， 那麼這個人的願力就能得到自在，隨著眾生所適合的而顯現其身。 如果這個人的願力得到自在，隨著眾生所適合的而顯現其身， 為眾生說法的時候，聲音微妙難以思議。 如果為眾生說法的時候，聲音微妙難以思議， 那麼對於一切眾生，在一念之間都能完全瞭解他們的心。 如果對於一切眾生，在一念之間都能完全瞭解他們的心， 那麼這個人就永遠不會再有生死輪迴，寂滅一切煩惱和憂患。 如果這個人永遠不會再有生死輪迴，寂滅一切煩惱和憂患， 那麼法身的功德和智慧就都具足，深刻理解一切諸法的實相。 如果法身的功德和智慧都具足，深刻理解一切諸法的實相， 那麼十地菩薩的十種自在力量，都能完全究竟地獲得解脫。 如果十地菩薩的十種自在力量，都能完全究竟地獲得解脫， 那麼授記和莊嚴都完全具足，無量的法門都能得到自在。 如果授記和莊嚴都完全具足，無量的法門都能得到自在， 那麼就能為一切十方諸佛，都給予授記，沒有遺漏。 如果為一切十方
【English Translation】 English version Hua (lotus), on each lotus sits immeasurable Buddhas. Universally appearing in immeasurable Buddha lands of the ten directions, teaching and liberating all beings. If one can liberate all beings, then one obtains immeasurable power of freedom. If one obtains immeasurable power of freedom, then one can adorn and purify the Buddha lands. Explaining the profound and subtle Dharma, making the inconceivable beings rejoice. If one expounds the subtle and profound Dharma, making the inconceivable beings rejoice, then one can possess the power of the four kinds of eloquence, freely liberating all beings. If one can possess the power of the four kinds of eloquence, freely liberating all beings, then this person's wisdom is always in the forefront, and their actions of body, speech, and mind will have no errors. If this person's wisdom is always in the forefront, and their actions of body, speech, and mind have no errors, then this person's vows will be free, manifesting their body according to what is suitable for beings. If this person's vows are free, manifesting their body according to what is suitable for beings, when speaking the Dharma for beings, the voice is subtle and inconceivable. If when speaking the Dharma for beings, the voice is subtle and inconceivable, then for all those beings, in a single thought, one can fully know their minds. If for all those beings, in a single thought, one can fully know their minds, then this person will never have the cycle of birth and death, and will extinguish all afflictions and sufferings. If this person will never have the cycle of birth and death, and will extinguish all afflictions and sufferings, then the merits and wisdom of the Dharmakaya (Dharma body) will be complete, deeply understanding the true nature of all dharmas. If the merits and wisdom of the Dharmakaya are complete, deeply understanding the true nature of all dharmas, then the ten kinds of powers of freedom of the ten Bhumis (stages of a Bodhisattva's path) will all be completely and ultimately liberated. If the ten kinds of powers of freedom of the ten Bhumis are all completely and ultimately liberated, then the predictions and adornments will all be complete, and one will obtain freedom in immeasurable Dharma gates. If the predictions and adornments are all complete, and one obtains freedom in immeasurable Dharma gates, then one can give predictions to all Buddhas of the ten directions, without omission. If for all the ten directions
佛， 皆與授記無有餘， 甘露法水灌其頂， 十方諸佛授記竟。 若甘露水灌其頂， 十方諸佛授記竟， 法身充滿遍虛空， 安住不動十方界。 若身充滿遍虛空， 安住不動十方界， 一切諸天及世人， 無等等界莫能知。 于本所行無不果， 其見聞者悉不空， 此是無上大福田， 供養施者大果報。 彼善男子威神力， 正法常住永不滅， 十善功德諸妙行， 無量法寶最無上。 彼威神力佛法海， 法寶堅固如金剛， 智慧滿足不可盡， 如是無量功德海。 或有剎土無有佛， 于彼示現成正覺， 或有國土無有法， 于彼示現說法藏。 菩薩希望一切斷， 於一念頃游十方， 示現十方如滿月， 無量方便化眾生。 于彼十方世界中， 唸唸示現成佛道， 轉正法輪入涅槃， 現分舍利為眾生。 或現聲聞緣覺道， 示現成佛普莊嚴， 現無量劫度眾生， 以三乘門廣開化。 或現男女種種形， 天人龍神阿修羅， 隨諸眾生若干身， 無量行業諸音聲。 一切示現無有餘， 海印三昧勢力故， 不可思議莊嚴剎， 恭敬供養一切佛。 光明莊嚴難思議， 教化眾生無有量， 智慧自在不可
【現代漢語翻譯】 現代漢語譯本 佛陀，都給予授記，沒有遺漏。 甘露般的法水灌注在他們的頭頂，十方諸佛都完成了授記。 如果甘露水灌注在他們的頭頂，十方諸佛都完成了授記， 法身充滿遍佈虛空，安住不動於十方世界。 如果法身充滿遍佈虛空，安住不動於十方世界， 一切諸天和世人，都無法知曉這無與倫比的境界。 對於他們原本所行的，沒有不成就的，凡是見到或聽聞的都不會落空， 這是無上的大福田，供養佈施的人會得到巨大的果報。 那位善男子具有威神之力，正法將常住世間，永不滅絕， 十善功德和各種微妙的修行，是無量的法寶，最為殊勝。 他的威神力如同佛法的海洋，法寶堅固如金剛， 智慧圓滿，不可窮盡，就像這樣無量的功德之海。 有的剎土沒有佛陀，就在那裡示現成正覺（samyak-saṃbuddha，完全的覺悟）。 有的國土沒有佛法，就在那裡示現說法之藏。 菩薩希望斷除一切執著，在一念之間遊歷十方， 在十方示現如同滿月，用無量的方便來教化眾生。 在那十方世界中，唸唸示現成佛之道， 轉動正法輪，進入涅槃（nirvāṇa，寂滅），然後為眾生分舍利。 或者示現聲聞（śrāvaka，聽聞佛法而修行的人）和緣覺（pratyekabuddha，獨自覺悟的人）之道，示現成佛，普皆莊嚴， 示現無量劫度化眾生，用三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）之門廣開教化。 或者示現男女種種不同的形體，天人、龍神、阿修羅（asura，非天）， 隨著眾生不同的身形，示現無量的行業和各種音聲。 一切示現沒有遺漏，這是海印三昧（samādhi，禪定）的力量， 不可思議地莊嚴剎土，恭敬供養一切佛陀。 光明莊嚴，難以思議，教化眾生，沒有限量， 智慧自在，不可思議。
【English Translation】 English version The Buddhas, all are given predictions, none are left out. The nectar-like Dharma water is poured on their heads, the Buddhas of the ten directions have completed their predictions. If the nectar water is poured on their heads, the Buddhas of the ten directions have completed their predictions, The Dharma body fills and pervades the void, abiding unmoving in the ten directions. If the Dharma body fills and pervades the void, abiding unmoving in the ten directions, All the gods and people of the world, cannot know this incomparable realm. For what they have originally practiced, there is nothing that is not accomplished, all who see or hear will not be in vain, This is the supreme field of great merit, those who make offerings and give will receive great rewards. That good man has the power of divine might, the true Dharma will abide forever, never to be extinguished, The ten virtuous deeds and all kinds of subtle practices, are immeasurable Dharma treasures, the most supreme. His divine power is like the ocean of the Buddha's Dharma, the Dharma treasure is as firm as diamond, Wisdom is complete, inexhaustible, like this immeasurable ocean of merit. In some lands there are no Buddhas, there he manifests the attainment of perfect enlightenment (samyak-saṃbuddha). In some countries there is no Dharma, there he manifests the treasury of Dharma. Bodhisattvas hope to cut off all attachments, in a single thought they travel the ten directions, Manifesting in the ten directions like a full moon, using immeasurable skillful means to transform sentient beings. In those worlds of the ten directions, in every thought they manifest the path to Buddhahood, Turning the wheel of the true Dharma, entering Nirvana (nirvāṇa), and then dividing relics for sentient beings. Or manifesting the path of śrāvakas (those who hear the Dharma and practice) and pratyekabuddhas (those who awaken alone), manifesting Buddhahood, universally adorned, Manifesting for immeasurable kalpas to liberate sentient beings, using the three vehicles (triyāna, śrāvakayāna, pratyekabuddhayāna, bodhisattvayāna) to widely open up teachings. Or manifesting various forms of men and women, gods, dragons, and asuras (non-gods), According to the different forms of sentient beings, manifesting immeasurable actions and various sounds. All manifestations are without omission, this is the power of the Samadhi (samādhi) of the Ocean Seal, Inconceivably adorning the lands, respectfully making offerings to all Buddhas. The light is adorned, inconceivable, teaching sentient beings, without limit, Wisdom is free and at ease, inconceivable.
議， 說法教化得自在。 施戒忍辱精進禪， 方便智慧諸功德， 一切自在難思議， 華嚴三昧勢力故。◎ ◎入微塵數諸三昧， 一三昧生塵等定， 一塵中現無量剎， 而彼微塵亦不增。 一塵內剎現有佛， 或現有剎而無佛， 或現有剎凈不凈， 或現大剎及中下， 或剎伏住或隨順， 或如野馬或四方， 或有國土如天網， 世界成敗無不現。 如一微塵所示現， 一切微塵亦如是， 是名三昧自在力， 亦無量稱解脫力。 若欲供養一切佛， 出生無量三昧門， 能以一手覆三千， 供養一切諸如來。 十方國土勝妙華， 無價寶珠殊異香， 皆悉自然從手出， 供養道樹諸最勝。 無價寶衣雜妙香， 寶幢幡蓋而莊嚴， 金華寶帳妙校飾， 十方一切上供具， 悉從手中自然出， 供養道樹諸最勝。 一切十方諸妓樂， 無量和雅妙音聲， 及以種種眾妙偈， 讚歎諸佛實功德， 音聲遍滿十方界， 悉從掌中自然出。 無量清凈諸行業， 所得右手放光明， 香水普灑十方國， 供養一切照世燈。 放妙莊嚴大光明， 出生無量寶蓮華， 于蓮華中無量佛， 相好具足自莊嚴。 放華莊嚴
【現代漢語翻譯】 現代漢語譯本 討論，說法教化，獲得自在。 佈施、持戒、忍辱、精進、禪定，方便、智慧等各種功德， 一切自在，難以思議，這是華嚴三昧（一種深奧的禪定狀態）的力量。 進入如微塵般數量的三昧，一個三昧生出如微塵般數量的禪定， 一個微塵中顯現無量佛剎（佛的國土），而那個微塵本身並沒有增加。 一個微塵內的佛剎，有的有佛，有的沒有佛， 有的佛剎清凈，有的不清凈，有的顯現大的佛剎，有的顯現中等或小的佛剎， 有的佛剎伏住不動，有的佛剎隨順變化，有的像野馬奔騰，有的四方分佈， 有的國土像天網一樣交織，世界成住壞空（形成、存在、毀滅、空無）的景象無不顯現。 就像一個微塵所顯示的那樣，一切微塵也都是如此， 這叫做三昧的自在力量，也是無量稱讚的解脫力量。 如果想要供養一切佛，就能生出無量的三昧法門， 能夠用一隻手覆蓋三千大千世界（佛教宇宙觀中的一個宇宙），供養一切諸如來（佛的稱號）。 十方國土的殊勝美妙的花朵，無價的寶珠，奇異的香， 都自然地從手中出現，供養菩提樹下的諸位最勝者（佛）。 無價的寶衣，混合著美妙的香，寶幢、幡蓋用來莊嚴， 金色的花朵、寶帳，精妙的裝飾，十方一切最上等的供養品， 都從手中自然地出現，供養菩提樹下的諸位最勝者。 一切十方的各種音樂，無量和諧美妙的聲音， 以及種種美妙的偈頌，讚歎諸佛真實的功德， 聲音遍滿十方世界，都從掌中自然地發出。 無量清凈的各種行為，所得到的右手放出光明， 香水普灑十方國土，供養一切照亮世間的明燈（佛）。 放出美妙莊嚴的大光明，生出無量的寶蓮花， 在蓮花中有無量的佛，相好具足，自然莊嚴。 放出蓮花莊嚴的光明。
【English Translation】 English version Discussing, teaching and transforming, one attains freedom. Giving, keeping precepts, patience, diligence, meditation, skillful means, wisdom, and all merits, All are free and inconceivable, due to the power of the Avatamsaka Samadhi (a profound state of meditation). Entering samadhis as numerous as dust particles, one samadhi gives rise to meditations equal to dust particles, Within one dust particle, countless Buddha-lands (Buddha's realms) appear, yet that dust particle does not increase. In a Buddha-land within one dust particle, some have Buddhas, some do not, Some Buddha-lands are pure, some are impure, some appear large, some appear medium or small, Some Buddha-lands are still, some change accordingly, some are like wild horses, some are in all directions, Some lands are interwoven like a net, the scenes of the world's formation, existence, destruction, and emptiness all appear. Just as one dust particle shows, all dust particles are the same, This is called the power of freedom in samadhi, and also the immeasurable power of liberation. If one wishes to make offerings to all Buddhas, one can generate countless samadhi gates, One can cover the three thousand great thousand worlds (a universe in Buddhist cosmology) with one hand, making offerings to all Tathagatas (a title for a Buddha). The supreme and wonderful flowers of the ten directions, priceless jewels, and extraordinary fragrances, All naturally emerge from the hand, offered to the most supreme ones (Buddhas) under the Bodhi tree. Priceless robes, mixed with wonderful fragrances, jeweled banners and canopies for adornment, Golden flowers, jeweled tents, exquisite decorations, all the supreme offerings of the ten directions, All naturally emerge from the hand, offered to the most supreme ones under the Bodhi tree. All kinds of music from the ten directions, immeasurable harmonious and wonderful sounds, And all kinds of wonderful verses, praising the true merits of the Buddhas, The sounds fill the ten directions, all naturally emerging from the palm of the hand. Immeasurable pure actions, the right hand obtained emits light, Fragrant water is sprinkled throughout the ten directions, offered to all the lamps that illuminate the world (Buddhas). Emitting great light of wonderful adornment, generating immeasurable jeweled lotus flowers, In the lotus flowers are immeasurable Buddhas, with perfect marks and adornments, naturally adorned. Emitting light of lotus flower adornment.
凈光明， 莊嚴妙華以為帳， 散諸雜華遍十方， 供養一切諸如來。 放香莊嚴凈光明， 莊嚴妙香以為帳， 散諸雜香遍十方， 供養一切諸如來。 放細末香凈光明， 莊嚴末香以為帳， 散諸末香遍十方， 供養一切諸如來。 放衣莊嚴凈光明， 莊嚴寶衣以為帳， 散諸寶衣遍十方， 供養一切諸如來。 放寶莊嚴凈光明， 莊嚴妙寶以為帳， 散諸妙寶遍十方， 供養一切諸如來。 放妙蓮華凈光明， 眾妙蓮華以為帳， 散諸蓮華遍十方， 供養一切諸如來。 放諸瓔珞凈光明， 諸妙瓔珞以為帳， 散諸瓔珞遍十方， 供養一切諸如來。 放莊嚴幢凈光明， 其幢青黃赤白色， 無量種種而莊嚴， 以幢嚴飾諸佛剎。 執持雜寶莊嚴蓋， 眾寶繒彩為垂帶， 寶鈴演出最勝音， 以此供養諸如來。 手出供具難思議， 如是供養一導師， 供一切佛亦如是， 大仙三昧自在力。 欲安一切眾生類， 出生自在勝三昧， 一切所行諸功德， 無量方便度眾生。 或現供養如來門， 或現一切佈施門， 或現具足持戒門， 或現無盡忍辱門， 無量苦行精進門， 禪定寂靜三昧門， 無量大辯
【現代漢語翻譯】 現代漢語譯本 放出清凈的光明，用莊嚴美妙的鮮花結成帷帳，散佈各種鮮花遍滿十方，以此供養一切諸如來（tathagata，佛的稱號）。 放出散發香氣的莊嚴清凈光明，用莊嚴美妙的香結成帷帳，散佈各種香遍滿十方，以此供養一切諸如來。 放出細末香的清凈光明，用莊嚴的末香結成帷帳，散佈各種末香遍滿十方，以此供養一切諸如來。 放出衣飾莊嚴的清凈光明，用莊嚴的寶衣結成帷帳，散佈各種寶衣遍滿十方，以此供養一切諸如來。 放出寶物莊嚴的清凈光明，用莊嚴美妙的寶物結成帷帳，散佈各種美妙的寶物遍滿十方，以此供養一切諸如來。 放出美妙蓮花的清凈光明，用各種美妙的蓮花結成帷帳，散佈各種蓮花遍滿十方，以此供養一切諸如來。 放出各種瓔珞（yingluo，用珠玉等串成的裝飾品）的清凈光明，用各種美妙的瓔珞結成帷帳，散佈各種瓔珞遍滿十方，以此供養一切諸如來。 放出莊嚴寶幢的清凈光明，那寶幢呈現青、黃、赤、白等顏色，以無量種種的裝飾來莊嚴，用寶幢來裝飾諸佛的剎土（buddhaksetra，佛所教化的世界）。 手持各種寶物莊嚴的寶蓋，用各種寶物和綵帶作為垂飾，寶鈴發出最殊勝的聲音，以此供養諸如來。 手中變出難以思議的供養器具，這樣供養一位導師（佛），供養一切佛也是如此，這是大仙（佛）三昧（samadhi，禪定）自在的力量。 爲了安頓一切眾生，出生自在殊勝的三昧，一切所修行的功德，用無量方便來度化眾生。 或者示現供養如來之門，或者示現一切佈施之門，或者示現具足持戒之門，或者示現無盡忍辱之門，無量苦行精進之門，禪定寂靜三昧之門，無量大辯才之門。
【English Translation】 English version Releasing pure light, using magnificent and wonderful flowers to form a canopy, scattering various flowers throughout the ten directions, offering them to all the Tathagatas (Buddha's title). Releasing fragrant and adorned pure light, using magnificent and wonderful incense to form a canopy, scattering various incenses throughout the ten directions, offering them to all the Tathagatas. Releasing pure light of fine powdered incense, using adorned powdered incense to form a canopy, scattering various powdered incenses throughout the ten directions, offering them to all the Tathagatas. Releasing pure light adorned with garments, using adorned precious garments to form a canopy, scattering various precious garments throughout the ten directions, offering them to all the Tathagatas. Releasing pure light adorned with treasures, using magnificent and wonderful treasures to form a canopy, scattering various wonderful treasures throughout the ten directions, offering them to all the Tathagatas. Releasing pure light of wonderful lotuses, using various wonderful lotuses to form a canopy, scattering various lotuses throughout the ten directions, offering them to all the Tathagatas. Releasing pure light of various necklaces (yingluo, ornaments made of pearls and jade), using various wonderful necklaces to form a canopy, scattering various necklaces throughout the ten directions, offering them to all the Tathagatas. Releasing pure light of adorned banners, the banners appearing in blue, yellow, red, and white colors, adorned with immeasurable decorations, using banners to adorn the Buddha's lands (buddhaksetra, the world where Buddha teaches). Holding various treasure-adorned canopies, using various treasures and ribbons as pendants, the treasure bells emitting the most supreme sound, offering these to all the Tathagatas. Transforming inconceivable offering tools from the hands, offering to one guide (Buddha) in this way, offering to all Buddhas is also the same, this is the power of the great sage's (Buddha) samadhi (meditative concentration). In order to settle all sentient beings, giving rise to the free and supreme samadhi, all the merits of practice, using immeasurable skillful means to liberate sentient beings. Or manifesting the gate of offering to the Tathagatas, or manifesting the gate of all giving, or manifesting the gate of fully upholding precepts, or manifesting the gate of endless patience, the gate of immeasurable ascetic diligence, the gate of meditative tranquility samadhi, the gate of immeasurable great eloquence.
智慧門， 一切所行方便門， 現四無量神通門， 大慈大悲四攝門， 無量功德智慧門， 一切緣起解脫門， 清凈根力道法門， 或現聲聞小乘門， 或現緣覺中乘門， 或現無上大乘門， 或現無常眾苦門， 或現無我眾生門， 或現不凈離欲門， 寂靜滅定三昧門， 隨諸眾生起病門， 一切對治諸法門， 隨彼眾生煩惱性， 如應說法廣開化。 如是一切諸法門， 隨其本性而濟度， 一切天人莫能知， 是自在勝三昧力。 出生隨樂勝三昧， 分別了知眾生心， 隨順教化諸群生， 令離憂惱得歡喜。 劫中災難饑饉時， 一切資生諸樂具， 隨其所須普周給， 是為能作大施主。 肴膳香美上味食， 寶衣莊嚴隨所樂， 己身國土珍愛施， 好施眾生悉從化。 以諸相好莊嚴身， 上妙衣服及眾華， 雜種末香以涂身， 現此嚴飾度眾生。 一切世間所喜樂， 種種殊勝凈妙色， 隨其所應普示現， 令樂色者得解脫。 柔軟美聲如哀鸞， 拘真羅等微妙音， 具足八種梵音聲， 隨其所樂為說法。 八萬四千諸法門， 諸佛以此度眾生， 分別諸法無量門， 隨眾生性化導之。 眾生苦樂
【現代漢語翻譯】 現代漢語譯本 智慧之門，是所有行為的方便之門， 展現四無量心（慈、悲、喜、舍）的神通之門，大慈大悲的四攝法（佈施、愛語、利行、同事）之門， 無量功德智慧之門，一切緣起（事物相互依存）的解脫之門， 清凈的根（信、精進、念、定、慧）、力（信力、精進力、念力、定力、慧力）、道（八正道）法之門， 有時示現聲聞（聽聞佛法而修行）的小乘之門， 有時示現緣覺（獨自悟道）的中乘之門， 有時示現無上大乘（菩薩道）之門， 有時示現無常（一切事物都在變化）的眾苦之門， 有時示現無我（沒有永恒不變的自我）的眾生之門， 有時示現不凈（身體不潔）而離欲之門， 寂靜滅定（止息一切念頭）的三昧（禪定）之門， 隨著眾生所起的病痛之門，一切對治（治療）諸法之門， 隨著眾生的煩惱習性，如其所應地說法，廣開教化。 像這樣一切諸法之門，隨著它們的本性而救度眾生， 一切天人和人都不能知曉，這是自在殊勝的三昧之力。 出生隨心所欲的殊勝三昧，分別了知眾生的心念， 隨順教化一切眾生，使他們遠離憂愁煩惱，得到歡喜。 在劫難（宇宙循環週期）中發生災難饑荒時，一切生活所需的快樂器具， 隨著他們所需要的普遍給予，這是能做大施主。 美味佳餚，香美上等的食物，珍寶衣服，莊嚴飾品，隨他們所喜愛的， 將自己的身體、國土珍愛地佈施，善於佈施，眾生都因此而受到教化。 用各種相好（佛的莊嚴相貌）來莊嚴自身，上等的衣服和各種鮮花， 用各種香末塗抹身體，展現這樣的莊嚴來度化眾生。 一切世間所喜愛的，各種殊勝清凈美好的顏色， 隨著他們所應的普遍示現，使喜愛顏色的人得到解脫。 柔軟美妙的聲音像哀鸞鳥，拘真羅（神鳥）等微妙的聲音， 具足八種梵音（清凈的聲音），隨著他們所喜愛的為他們說法。 八萬四千種法門，諸佛用這些來度化眾生， 分別各種無量的法門，隨著眾生的習性來教導他們。 眾生的苦樂
【English Translation】 English version The gate of wisdom, is the gate of all expedient actions, Manifesting the gate of four immeasurable divine powers (loving-kindness, compassion, joy, equanimity), the gate of four embracing virtues of great compassion (giving, kind speech, beneficial action, cooperation), The gate of immeasurable merit and wisdom, the gate of liberation from all dependent origination (interdependence of things), The gate of pure roots (faith, diligence, mindfulness, concentration, wisdom), powers (power of faith, diligence, mindfulness, concentration, wisdom), and the path (the Eightfold Path), Sometimes manifesting the gate of the Śrāvaka (hearer of the teachings) of the Hinayana (small vehicle), Sometimes manifesting the gate of the Pratyekabuddha (solitary enlightened one) of the Madhyamayana (middle vehicle), Sometimes manifesting the gate of the unsurpassed Mahayana (great vehicle), Sometimes manifesting the gate of impermanence (everything changes) and suffering, Sometimes manifesting the gate of no-self (no permanent self) of sentient beings, Sometimes manifesting the gate of impurity (body is unclean) and detachment from desire, The gate of the Samadhi (meditative absorption) of tranquil cessation, Following the gate of diseases that arise in sentient beings, the gate of all remedial dharmas (teachings), According to the nature of sentient beings' afflictions, teaching the Dharma as appropriate, widely opening up teachings. All these gates of Dharma, according to their inherent nature, deliver beings, All gods and humans cannot know this, this is the power of the sovereign and supreme Samadhi. Born from the supreme Samadhi that fulfills all wishes, discerning the minds of sentient beings, Following and teaching all beings, causing them to be free from sorrow and obtain joy. During times of calamities and famine in a kalpa (cosmic cycle), all the necessary and pleasurable things for life, Providing universally according to their needs, this is to be a great benefactor. Delicious and fragrant, superior food, precious clothes, and ornaments, according to what they like, Giving away one's own body and country with love, being good at giving, all beings are thus transformed. Adorning oneself with various marks of excellence (auspicious marks of a Buddha), superior clothes and various flowers, Anointing the body with various fragrant powders, manifesting such adornments to liberate beings. All that is loved in the world, various superior, pure, and beautiful colors, Universally manifesting according to what is appropriate, causing those who love colors to attain liberation. Soft and beautiful sounds like the kalavinka bird, the subtle sounds of the Kinnara (divine musician) and others, Possessing the eight kinds of Brahma sounds (pure sounds), teaching the Dharma according to what they like. The eighty-four thousand Dharma gates, the Buddhas use these to liberate beings, Distinguishing the various immeasurable Dharma gates, guiding them according to the nature of sentient beings. The suffering and joy of sentient beings
利無利， 一切世間所行法， 悉能普應同其事， 以此攝法度眾生。 無量無邊大苦海， 為眾生故悉能忍， 與彼同事不念苦， 饒益眾生令安樂。 若有不識出家法， 樂著生死不求解， 是故菩薩舍國財， 常樂出家求寂靜。 五欲所縛不離家， 欲令眾生解脫故， 示現不樂處愛慾， 是故出家求解脫。 欲令具足十種行， 是佛如來本所修， 菩薩所行無有餘， 修習是法度眾生。 或有眾生壽無量， 煩惱微細樂世間， 為斯一切眾生類， 示現生老病死患。 或有貪慾瞋恚癡， 煩惱猛火常熾然， 為現生老病死苦， 化度一切眾生故。 如來十力無所畏， 及佛十八不共法， 最勝無量諸功德， 以此妙法度眾生。 說法教誡及神足， 住持自在神通力， 菩薩示現斯功德， 以此濟度諸群生。 如是方便無有量， 隨順世間度眾生， 不著世間如蓮華， 能令眾生大歡喜。 博綜多識辯才王， 文頌談論過世間， 示現世間眾技術， 譬如幻師現眾像。 或為長者邑中主， 或為賈客商人導， 或為國王及大臣， 或為良醫療眾病， 或於曠野作大樹， 或為良藥無盡藏， 或作寶珠
【現代漢語翻譯】 現代漢語譯本 利益或無利益，對於世間一切所行的法，都能普遍適應並參與其中，以此來攝受教化眾生。 面對無量無邊的大苦海，爲了眾生都能忍受，與他們一同經歷而不覺得苦，從而饒益眾生，使他們安樂。 如果有人不瞭解出家修行的意義，貪戀生死輪迴而不尋求解脫，所以菩薩會捨棄自己的國家和財富，常常樂於出家以尋求寂靜。 因為眾生被五欲所束縛而不能離開家庭，爲了使眾生解脫，菩薩會示現自己不貪戀愛慾，所以選擇出家以求解脫。 爲了使眾生具足十種修行，這是佛陀如來（Tathagata）本來所修的，也是菩薩所修行的全部，通過修習這些法來度化眾生。 有的眾生壽命無量，煩惱輕微，喜歡世間的生活，爲了這些眾生，菩薩會示現生、老、病、死的苦難。 有的眾生貪慾、嗔恚、愚癡的煩惱如猛火般熾盛，爲了他們，菩薩會示現生、老、病、死的痛苦，以此來教化度脫一切眾生。 如來（Tathagata）具有十力（十種力量）和無所畏懼的勇氣，以及佛陀獨有的十八不共法（十八種不與其他修行者共有的功德），以這些最殊勝無量的功德來度化眾生。 通過說法教誡和神通力，菩薩示現這些功德，以此來救濟度脫一切眾生。 菩薩的方便法門無量無邊，隨順世間來度化眾生，但不執著於世間，如同蓮花一般，能使眾生感到極大的歡喜。 菩薩博學多識，辯才無礙，文辭頌揚和談論都超越世間，示現世間的各種技藝，如同幻術師展現各種幻象。 菩薩有時會示現為長者或城邑之主，有時會示現為商人或商隊領隊，有時會示現為國王或大臣，有時會示現為良醫來治療眾生的疾病。 有時在曠野中化作大樹，有時化作取之不盡的良藥，有時化作寶珠。
【English Translation】 English version Whether there is benefit or no benefit, for all the practices in the world, they can universally adapt and participate in them, using this to gather and teach sentient beings. Facing the immeasurable and boundless sea of suffering, for the sake of sentient beings, they can endure it all, experiencing it with them without feeling pain, thereby benefiting sentient beings and bringing them peace and happiness. If there are those who do not understand the meaning of leaving home for practice, clinging to the cycle of birth and death without seeking liberation, therefore, Bodhisattvas will abandon their countries and wealth, often delighting in leaving home to seek tranquility. Because sentient beings are bound by the five desires and cannot leave their homes, in order to liberate sentient beings, Bodhisattvas will demonstrate that they do not crave love and desire, therefore choosing to leave home to seek liberation. In order to enable sentient beings to possess the ten practices, which is what the Tathagata (如來) originally practiced, and is all that Bodhisattvas practice, they cultivate these practices to liberate sentient beings. Some sentient beings have immeasurable lifespans, with subtle afflictions, and enjoy worldly life. For these sentient beings, Bodhisattvas will demonstrate the suffering of birth, old age, sickness, and death. Some sentient beings have afflictions of greed, hatred, and ignorance that burn like fierce flames. For them, Bodhisattvas will demonstrate the suffering of birth, old age, sickness, and death, in order to teach and liberate all sentient beings. The Tathagata (如來) possesses the ten powers (十力) and fearlessness, as well as the eighteen unique qualities of a Buddha (十八不共法), using these most supreme and immeasurable merits to liberate sentient beings. Through teaching the Dharma and using miraculous powers, Bodhisattvas demonstrate these merits, using them to save and liberate all sentient beings. The Bodhisattvas' skillful means are immeasurable, adapting to the world to liberate sentient beings, but they do not cling to the world, like a lotus flower, they can bring great joy to sentient beings. Bodhisattvas are learned and knowledgeable, with unobstructed eloquence, their praises and discussions surpass the world, demonstrating various worldly skills, like a magician displaying various illusions. Sometimes Bodhisattvas will appear as elders or city lords, sometimes as merchants or caravan leaders, sometimes as kings or ministers, sometimes as good doctors to heal the diseases of sentient beings. Sometimes they transform into large trees in the wilderness, sometimes into inexhaustible medicine, sometimes into precious jewels.
隨所求， 迷道眾生示正路。 若見世界始成立， 眾生未知資生法， 是時菩薩為工匠， 為之示現種種業。 不作惡業害生具， 欲令群生壽安樂， 咒術藥草學眾論， 悉為諸佛所稱歎。 或現仙人殊勝行， 一切群生所愛樂， 示行苦行及深法， 隨其所應悉能現。 或作外道出家人， 或復示現事火法， 或現裸形無衣服， 能為彼人作師長。 見有邪命種種行， 習行非法以為勝， 一切梵志諸苦行， 能于其中而化度。 五熱炙身隨日轉， 或受牛鹿畜生戒， 被服草衣奉事火， 為化是等作導師。 現樂遊行諸天廟， 自投恒河求解脫， 食果服氣而飲水， 思惟正法不放逸。 或現胡跪翹一足， 或臥刺棘灰土上， 或臥杵石求解脫， 為彼師導教化故。 如是等類諸外道， 具觀彼意如應化， 菩薩苦行無與等， 外道由是得解脫。 若見世間無正見， 常依一切邪見住， 方便為說甚深法， 悉令得解真實諦。 或以鬼神邊地語， 為斯等類說四諦， 或以正語說四諦， 或人天語說四諦， 或以法辯說四諦， 或以義辯說四諦， 或以辭辯說四諦， 或無盡辯說四諦， 或八部音
【現代漢語翻譯】 現代漢語譯本 隨眾生所求，為迷失道路的眾生指明正確的道路。 如果看到世界剛剛形成，眾生還不知道如何獲取生活所需的資源， 這時菩薩會化身為工匠，為他們展示各種各樣的技能。 不做傷害生命的惡業，希望眾生能夠長壽安樂， 學習咒術、藥草和各種理論，這些都受到諸佛的稱讚。 或者示現仙人殊勝的修行，為一切眾生所喜愛和樂於接受， 展示苦行和深奧的佛法，根據眾生的情況示現相應的教導。 或者化作外道出家人，或者示現祭火的儀式， 或者示現裸身不穿衣服，能夠成為那些人的導師。 看到有人修行邪命，習慣於修行非法並認為殊勝， 對於一切婆羅門（梵志，指古印度祭司階層）的各種苦行，菩薩都能在其中進行教化和度化。 在五熱（指太陽）下炙烤身體，隨著太陽的移動而移動，或者接受牛、鹿等畜生的戒律， 穿著草衣，侍奉火神，爲了教化這些人而成為他們的導師。 示現樂於進入諸天（指天神）的廟宇，自己跳入恒河（印度河流）以求解脫， 吃水果，服食空氣，飲用清水，思考正法而不懈怠。 或者示現單膝跪地，翹起一隻腳，或者躺在荊棘或灰土上， 或者躺在石杵上以求解脫，爲了成為他們的導師而教化他們。 像這樣各種各樣的外道，菩薩都能觀察他們的心意，並根據情況進行教化， 菩薩的苦行是無與倫比的，外道因此而得到解脫。 如果看到世間沒有正見，常常執著于各種邪見， 菩薩會方便地為他們宣說甚深的佛法，使他們都能理解真實的真理。 或者用鬼神或邊地（指偏遠地區）的語言，為這些人宣說四諦（苦、集、滅、道）， 或者用正確的語言宣說四諦，或者用人或天上的語言宣說四諦， 或者用法辯（指對佛法的辯論）宣說四諦，或者用義辯（指對佛法意義的辯論）宣說四諦， 或者用辭辯（指對佛法辭藻的辯論）宣說四諦，或者用無盡的辯才宣說四諦， 或者用八部（指天龍八部）的音聲宣說四諦。
【English Translation】 English version According to what they seek, he shows the right path to sentient beings lost in delusion. If he sees the world just beginning to form, and sentient beings not yet knowing the means of sustenance, At that time, the Bodhisattva acts as a craftsman, demonstrating various skills for them. He does not commit evil deeds that harm life, wishing for sentient beings to have long life and happiness, He learns incantations, herbs, and various theories, all of which are praised by the Buddhas. Or he manifests as a sage with extraordinary practices, loved and welcomed by all sentient beings, He demonstrates ascetic practices and profound Dharma, manifesting teachings according to their needs. Or he transforms into an ascetic of other paths, or demonstrates the practice of fire worship, Or he appears naked without clothes, able to become a teacher for those people. Seeing those who practice wrong livelihoods, habitually practicing what is unlawful and considering it superior, For all the various ascetic practices of the Brahmins (Brahmin, referring to the priestly class in ancient India), the Bodhisattva can teach and liberate them within those practices. Basking in the heat of the five fires (referring to the sun), moving with the sun's movement, or accepting the precepts of animals like cows and deer, Wearing grass clothing, serving the fire god, he becomes a guide to teach these people. He appears to enjoy entering the temples of the Devas (referring to gods), throwing himself into the Ganges River (Indian river) to seek liberation, Eating fruits, consuming air, drinking clear water, contemplating the true Dharma without negligence. Or he manifests kneeling on one knee, raising one foot, or lying on thorns or ashes, Or lying on a stone pestle to seek liberation, in order to become their guide and teach them. For these various kinds of other paths, the Bodhisattva observes their intentions and teaches them accordingly, The Bodhisattva's ascetic practices are unparalleled, and other paths thus attain liberation. If he sees the world without right views, constantly clinging to various wrong views, The Bodhisattva will expediently explain the profound Dharma to them, enabling them to understand the true reality. Or using the language of ghosts and spirits or remote regions, he explains the Four Noble Truths (suffering, origin, cessation, path) to these people, Or he explains the Four Noble Truths in correct language, or in the language of humans or gods, Or he explains the Four Noble Truths with Dharma eloquence (referring to debates on the Dharma), or with eloquence on the meaning of the Dharma, Or he explains the Four Noble Truths with eloquence on the wording of the Dharma, or with inexhaustible eloquence, Or he explains the Four Noble Truths with the voices of the eight classes (referring to the eight classes of gods and demigods).
說四諦， 或一切音說四諦。 隨彼所解語言音， 為說四諦令解脫， 知一切語不思議， 是名說法三昧力。 安隱眾生勝三昧， 為度一切眾生故， 放大光明難思議， 以此光明救群生。 所放光明名善現， 若有眾生遇斯光， 彼獲果報無有量， 因是究竟無上道。 由彼顯現諸如來， 亦現一切法僧道， 又現最勝塔形像， 故獲光明名善現。◎ ◎又放光明名清凈， 映蔽一切天人光， 除滅一切諸闇冥， 普照十方無量國。 彼光覺悟一切眾， 執持燈明供養佛， 以燈供養諸佛故， 得成最勝世間燈。 然諸香油及酥燈， 或以竹木為炬明， 以能然此諸燈明， 得是清凈妙光明。 又放光明名濟度， 彼光覺悟一切眾， 當發無上菩提心， 度脫慾海諸群生。 若發無上菩提心， 度脫慾海諸群生， 彼悉能度四駛流， 示導無畏解脫處。 造立無量諸橋樑， 或作舟船度眾生， 毀呰有為贊寂靜， 因此得成度光明。 又放光明名除愛， 彼光覺悟一切眾， 舍離五欲諸渴愛， 思樂解脫甘露水。 若能遠離五欲渴， 思樂解脫甘露水， 以佛解脫甘露雨， 滅除眾生諸渴愛。 惠施
【現代漢語翻譯】 現代漢語譯本 宣說四聖諦（苦、集、滅、道），或者用一切語言宣說四聖諦。 隨著他們所理解的語言，為他們宣說四聖諦，使他們得到解脫。 知道一切語言都不可思議，這稱為說法三昧（專注的禪定）的力量。 爲了安穩眾生，獲得殊勝的三昧，爲了度化一切眾生， 放出難以思議的大光明，用這光明救度眾生。 所放的光明名為善現，如果有眾生遇到這光明， 他們獲得的果報是無量的，因此最終達到無上道（佛的境界）。 由於這光明顯現諸如來（佛），也顯現一切法（佛法）、僧（僧團）、道（修行之路）， 又顯現最殊勝的塔的形象，所以獲得光明名為善現。 又放出光明名為清凈，遮蔽一切天人的光芒， 消除一切黑暗，普遍照耀十方無量的國土。 這光明覺悟一切眾生，讓他們執持燈明供養佛。 因為用燈供養諸佛的緣故，得以成就最殊勝的世間燈。 無論是香油燈、酥油燈，還是用竹木做的火炬， 因為能夠點燃這些燈火，所以得到這種清凈微妙的光明。 又放出光明名為濟度，這光明覺悟一切眾生， 讓他們發起無上的菩提心（覺悟之心），度脫慾望之海的眾生。 如果發起無上的菩提心，度脫慾望之海的眾生， 他們都能度過四種急流（生、老、病、死），指示引導他們到達無畏的解脫之處。 建造無量的橋樑，或者製造舟船來度化眾生， 毀壞有為法（因緣和合的事物），讚歎寂靜的涅槃，因此得到成就度化眾生的光明。 又放出光明名為除愛，這光明覺悟一切眾生， 讓他們舍離五欲（色、聲、香、味、觸）的渴愛，思慕解脫的甘露。 如果能夠遠離五欲的渴愛，思慕解脫的甘露， 用佛的解脫甘露雨，滅除眾生的一切渴愛。 施予
【English Translation】 English version Speaking of the Four Noble Truths (duhkha, samudaya, nirodha, marga), or speaking of the Four Noble Truths in all languages. According to the language they understand, speak the Four Noble Truths to them, so that they may attain liberation. Knowing that all languages are inconceivable, this is called the power of the Samadhi (focused meditation) of Dharma teaching. For the sake of the peace of sentient beings, to attain the supreme Samadhi, and to liberate all sentient beings, Emit great inconceivable light, and use this light to save all beings. The emitted light is called 'Good Manifestation'; if any sentient being encounters this light, The karmic rewards they receive are immeasurable, and thus they ultimately reach the unsurpassed path (Buddhahood). Because this light manifests all Tathagatas (Buddhas), it also manifests all Dharma (Buddhist teachings), Sangha (monastic community), and the Path (practice), And it also manifests the most supreme image of a stupa, therefore the light is called 'Good Manifestation'. Also, the emitted light is called 'Purity', obscuring the light of all gods and humans, Eliminating all darkness, and universally illuminating countless lands in the ten directions. This light awakens all beings, causing them to hold lamps and make offerings to the Buddha. Because of making offerings to all Buddhas with lamps, one attains the most supreme lamp of the world. Whether it is a lamp of fragrant oil, ghee, or a torch made of bamboo or wood, Because one is able to light these lamps, one obtains this pure and wonderful light. Also, the emitted light is called 'Salvation', this light awakens all beings, Causing them to generate the unsurpassed Bodhicitta (mind of enlightenment), and liberate beings from the sea of desire. If one generates the unsurpassed Bodhicitta, and liberates beings from the sea of desire, They are all able to cross the four swift currents (birth, old age, sickness, death), and guide them to the fearless place of liberation. Building countless bridges, or making boats to ferry sentient beings, Destroying conditioned phenomena (things arising from causes and conditions), praising the stillness of Nirvana, and thus attaining the light of salvation. Also, the emitted light is called 'Eliminating Attachment', this light awakens all beings, Causing them to abandon the craving for the five desires (form, sound, smell, taste, touch), and to yearn for the nectar of liberation. If one is able to abandon the craving for the five desires, and yearn for the nectar of liberation, With the nectar rain of the Buddha's liberation, extinguish all the cravings of sentient beings. Bestowing
池井諸泉流， 以求無上佛菩提， 毀呰五欲贊諸禪， 因此得成滅愛光。 又放光明名歡喜， 彼光覺悟一切眾， 歡喜愛樂佛菩提， 發心愿求無師寶。 建立如來大慈像， 相好具足坐蓮華， 讚歎最勝諸功德， 因是得成喜光明。◎
大方廣佛華嚴經卷第六 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第七
東晉天竺三藏佛馱跋陀羅譯
賢首菩薩品第八之二
「◎又放光明名愛樂， 彼光覺悟一切眾， 心常愛樂諸如來， 無上法寶清凈僧， 常會十方諸佛前， 逮成無上深法忍。 教化無量群生類， 心常唸佛深妙法， 開發眾生菩提心， 因是得成愛樂光。 又放光明名德聚， 彼光覺悟一切眾， 普行種種無量施， 以此愿求無上道， 隨其所求皆滿足， 一切施會悉清凈， 隨其所求惠施故， 因是得成德聚光。 又放光明名深智， 彼光覺悟一切眾， 於一法門一念中， 悉解無量諸法門， 分別諸法化眾生， 及諸法相如實義， 說法說義具足故， 因是得成深智光。 又放光明名慧燈， 彼光覺悟一切眾， 諸法空寂無生滅， 解達非有
【現代漢語翻譯】 現代漢語譯本 池塘和泉水涌流，爲了追求無上的佛菩提（Buddha's enlightenment）， 捨棄五欲的誘惑，讚美禪定的境界，因此成就了滅除愛慾的光芒。 又放出名為歡喜的光明，這光明覺悟了一切眾生， 歡喜並愛樂佛的菩提，發心愿求無師自通的珍寶。 建立如來（Tathagata）大慈的形象，相好莊嚴地坐在蓮花上， 讚歎最殊勝的功德，因此成就了歡喜的光明。
又放出名為愛樂的光明，這光明覺悟了一切眾生， 心中常常愛樂諸如來（Tathagata），無上的法寶和清凈的僧伽（Sangha）， 常常會聚在十方諸佛面前，證得無上甚深的法忍。 教化無量無邊的眾生，心中常常憶念佛的深妙之法， 開發眾生的菩提心，因此成就了愛樂的光明。 又放出名為德聚的光明，這光明覺悟了一切眾生， 普遍實行種種無量的佈施，以此愿求無上的道， 隨眾生所求都令其滿足，一切佈施的集會都清凈， 因為隨眾生所求而惠施，因此成就了德聚的光明。 又放出名為深智的光明，這光明覺悟了一切眾生， 對於一個法門，在一念之間，就能理解無量諸法門， 分別諸法教化眾生，以及諸法的實相和真實義， 因為說法和說義都具足，因此成就了深智的光明。 又放出名為慧燈的光明，這光明覺悟了一切眾生， 諸法空寂，沒有生滅，理解通達非有
【English Translation】 English version The ponds and springs flow, seeking the unsurpassed Bodhi (Buddha's enlightenment), Renouncing the temptations of the five desires, praising the states of meditation, thus attaining the light of extinguishing desire. Again, emitting a light named Joy, this light awakens all beings, Joyfully loving the Buddha's Bodhi, aspiring to seek the uninstructed treasure. Establishing the image of the Tathagata's (Tathagata) great compassion, adorned with marks and sitting on a lotus, Praising the most supreme merits, thus attaining the light of Joy.
Again, emitting a light named Love and Joy, this light awakens all beings, In their hearts, they always love the Tathagatas (Tathagata), the unsurpassed Dharma treasure, and the pure Sangha (Sangha), They often gather before the Buddhas of the ten directions, attaining the unsurpassed profound Dharma-patience. Teaching countless sentient beings, in their hearts, they always remember the Buddha's profound and subtle Dharma, Developing the Bodhi mind of sentient beings, thus attaining the light of Love and Joy. Again, emitting a light named Accumulation of Virtue, this light awakens all beings, Universally practicing various immeasurable acts of giving, with this aspiration to seek the unsurpassed path, Fulfilling all that beings seek, all gatherings of giving are pure, Because they bestow according to what beings seek, thus attaining the light of Accumulation of Virtue. Again, emitting a light named Profound Wisdom, this light awakens all beings, Regarding one Dharma gate, in a single thought, they understand immeasurable Dharma gates, Distinguishing Dharmas to teach beings, as well as the true nature and real meaning of Dharmas, Because their teaching of Dharma and meaning is complete, thus attaining the light of Profound Wisdom. Again, emitting a light named Lamp of Wisdom, this light awakens all beings, All Dharmas are empty and still, without arising or ceasing, understanding and realizing the non-existence
亦非無， 譬如野馬水月形， 亦如幻夢鏡中像， 諸法無主悉空寂， 因是得成慧燈光。 又放光名法自在， 彼光覺悟一切眾， 陀羅尼藏不可盡， 能持如來一切法， 恭敬供養持法者， 防衛守護眾賢聖， 以無量法施眾生， 因是得成自在光。 又放光明名無慳， 彼光覺悟除貪惜， 解知財寶非常有， 悉能捨離無所著， 難制慳心能調伏， 解財如夢如浮雲， 常能歡喜樂佈施， 因是得成無慳光。 又放光明名清涼， 彼光覺悟毀禁者， 安立眾生凈戒中， 啟導令逮無師寶， 十善業跡悉清凈， 勸化眾生持凈戒， 開發眾生求佛道， 因是得成清涼光。 又放光名忍莊嚴， 彼光覺悟瞋恚者， 舍離瞋恚增上慢， 常樂柔和忍辱法， 眾生惡性難忍者， 悉能堪忍求佛道， 常能讚歎忍辱法， 因是得成莊嚴光。 又放光明名轉勝， 彼光覺悟懈怠者， 常能勤修三種業， 恭敬供養佛法僧。 若能勤修三種業， 恭敬供養佛法僧， 彼能超出四魔境， 速成無上佛菩提。 勸化眾生令精進， 恭敬供養佛法僧， 佛法欲滅能護持， 因是得成轉勝光。 又放光明名寂靜， 彼光覺悟
【現代漢語翻譯】 現代漢語譯本 也不是完全沒有，就像野馬（指海市蜃樓）和水中的月亮一樣，也像幻覺、夢境和鏡中的影像。一切法都沒有主宰，都是空寂的，因此才能成就智慧之光。 又放出名為『法自在』的光明，這光明能覺悟一切眾生。陀羅尼（總持）的寶藏是無窮無盡的，能保持如來的一切法。恭敬供養受持佛法的人，防衛守護眾賢聖，以無量的佛法佈施給眾生，因此成就自在之光。 又放出名為『無慳』的光明，這光明能覺悟並消除貪婪和吝嗇。理解財寶並非永恒，能夠捨棄一切而不執著。能夠調伏難以控制的慳吝之心，理解財富如夢如浮雲，常常歡喜樂於佈施，因此成就無慳之光。 又放出名為『清涼』的光明，這光明能覺悟那些毀犯戒律的人，使眾生安住于清凈的戒律中，引導他們獲得無師自通的智慧。使十善業的行跡都清凈，勸化眾生受持清凈的戒律，開發眾生追求佛道之心，因此成就清涼之光。 又放出名為『忍莊嚴』的光明，這光明能覺悟那些嗔恚的人，使他們舍離嗔恚和增上慢，常常樂於柔和忍辱的法。對於那些惡性難忍的眾生，都能堪忍並追求佛道，常常讚歎忍辱的法，因此成就莊嚴之光。 又放出名為『轉勝』的光明，這光明能覺悟那些懈怠的人，使他們常常勤修身、口、意三種業，恭敬供養佛、法、僧三寶。如果能勤修三種業，恭敬供養佛、法、僧三寶，就能超出四魔的境界，迅速成就無上的佛菩提。勸化眾生精進修行，恭敬供養佛、法、僧三寶，在佛法將要滅亡時能夠護持，因此成就轉勝之光。 又放出名為『寂靜』的光明，這光明能覺悟
【English Translation】 English version It is not that they are non-existent, like the mirage (referring to heat haze) and the moon in the water, also like illusions, dreams, and images in a mirror. All dharmas are without a master, all are empty and still, and thus the light of wisdom is attained. It also emits a light called 'Freedom of Dharma,' which awakens all beings. The treasury of Dharani (mantras) is inexhaustible, capable of upholding all the teachings of the Tathagata (Buddha). Respectfully making offerings to those who uphold the Dharma, protecting and guarding the virtuous sages, and giving limitless Dharma to beings, thus achieving the light of freedom. It also emits a light called 'Non-stinginess,' which awakens and eliminates greed and miserliness. Understanding that wealth is not eternal, one is able to give up everything without attachment. Able to subdue the difficult-to-control stingy mind, understanding wealth as dreams and floating clouds, always joyful and happy to give, thus achieving the light of non-stinginess. It also emits a light called 'Coolness,' which awakens those who violate precepts, settling beings in pure precepts, guiding them to attain wisdom without a teacher. Making the traces of the ten good deeds pure, persuading beings to uphold pure precepts, developing the minds of beings to seek the path of Buddhahood, thus achieving the light of coolness. It also emits a light called 'Adornment of Patience,' which awakens those who are angry, causing them to abandon anger and arrogance, always delighting in the Dharma of gentleness and patience. For those beings who are difficult to endure due to their evil nature, one can endure and seek the path of Buddhahood, always praising the Dharma of patience, thus achieving the light of adornment. It also emits a light called 'Superior Transformation,' which awakens those who are lazy, causing them to diligently cultivate the three karmas of body, speech, and mind, respectfully making offerings to the Three Jewels: Buddha, Dharma, and Sangha. If one can diligently cultivate the three karmas, respectfully making offerings to the Three Jewels, one can transcend the realm of the four demons and quickly attain unsurpassed Buddhahood. Persuading beings to practice diligently, respectfully making offerings to the Three Jewels, and being able to protect the Dharma when it is about to perish, thus achieving the light of superior transformation. It also emits a light called 'Tranquility,' which awakens
亂意者， 舍離貪慾瞋恚癡， 正住甚深諸三昧， 遠惡知識不善行， 又離十種非法語， 讚歎坐禪空閑處， 因是得成寂靜光。 又放光名慧莊嚴， 彼光覺悟愚癡者， 善知緣起得解脫， 智慧照明了諸根。 若知緣起得解脫， 智慧照明了諸根， 得聖智慧諸三昧， 逮等正覺照世間。 舍國財寶所愛身， 精勤求法為佛道， 專心說法為眾生， 因是得成慧光明。◎ ◎又放光明名佛慧， 彼光覺悟一切眾， 見不思議無量佛， 各各坐寶蓮華上， 讚歎諸佛佛解脫， 說佛自在無有量， 廣說佛力諸神通， 因是得成佛慧光。 又放光明名無畏， 彼光安慰恐怖者， 非人所持諸毒害， 無量恐怖悉除滅， 普于眾生施無畏， 心常慈忍離惱害， 拯濟危難無救者， 因是得成無畏光。 又放光明名安隱， 彼光所觸疾病者， 滅除一切諸苦痛， 悉得正受三昧樂， 施諸良藥療眾患， 摩以寶珠香涂身， 或酥油乳石蜜施， 因是得成安隱光。 又放光明名見佛， 彼光覺悟命終者， 唸佛三昧必見佛， 命終之後生佛前， 見彼臨終勸唸佛， 又示尊像令瞻敬， 又復勸令歸依佛， 因是
【現代漢語翻譯】 現代漢語譯本 對於心意散亂的人，應當： 捨棄貪慾、嗔恚和愚癡，安住于甚深的各種三昧（samadhi，禪定）， 遠離惡知識和不善的行為，並且遠離十種不符合佛法的言語， 讚歎坐禪和空閑之處，因此能夠成就寂靜的光明。 又放出光明，名為慧莊嚴，這光明能夠覺悟愚癡的人， 使他們善於瞭解緣起（pratītyasamutpāda，因果關係）而得到解脫，智慧能夠照亮諸根（indriya，感官）。 如果瞭解緣起而得到解脫，智慧能夠照亮諸根， 就能獲得聖者的智慧和各種三昧，最終證得等正覺（samyaksaṃbodhi，完全的覺悟），照耀世間。 捨棄國家、財富和所珍愛的身體，精勤地尋求佛法，爲了成就佛道， 專心說法，爲了利益眾生，因此能夠成就智慧的光明。 又放出光明，名為佛慧，這光明能夠覺悟一切眾生， 使他們見到不可思議的無量佛，每一位都坐在寶蓮花上， 讚歎諸佛的解脫，宣說佛的自在無量， 廣泛宣說佛的力量和各種神通，因此能夠成就佛的智慧光明。 又放出光明，名為無畏，這光明能夠安慰恐懼的人， 使非人（amanussa，非人類的眾生）所持有的各種毒害，以及無量的恐怖都消除滅盡， 普遍地給予眾生無畏，心中常常慈悲忍耐，遠離惱害， 救濟那些處於危難之中而無人救助的人，因此能夠成就無畏的光明。 又放出光明，名為安隱，這光明所觸及的患病者， 能夠滅除一切的痛苦，都能夠正確地享受三昧的快樂， 給予各種良藥來治療疾病，用寶珠和香來塗抹身體， 或者佈施酥油、牛奶和石蜜，因此能夠成就安隱的光明。 又放出光明，名為見佛，這光明能夠覺悟臨終的人， 使他們通過唸佛三昧（buddhānusmṛti-samādhi，憶念佛陀的禪定）必定見到佛， 在命終之後往生到佛前， 見到臨終的人就勸他們唸佛，並且展示佛的尊像讓他們瞻仰敬禮， 又勸他們歸依佛，因此
【English Translation】 English version For those whose minds are distracted: Abandon greed, hatred, and delusion, dwell rightly in profound samadhis (meditative states), Stay away from evil companions and unwholesome actions, and also avoid the ten kinds of non-Dharma speech, Praise the practice of seated meditation and secluded places, and thereby attain the light of tranquility. Also, emit light called the Adornment of Wisdom, which awakens the deluded, Enabling them to understand dependent origination (pratītyasamutpāda) and attain liberation, with wisdom illuminating the senses (indriya). If one understands dependent origination and attains liberation, with wisdom illuminating the senses, One will obtain the wisdom of the noble ones and various samadhis, ultimately achieving complete enlightenment (samyaksaṃbodhi) and illuminating the world. Abandoning kingdoms, wealth, and the beloved body, diligently seek the Dharma for the path of Buddhahood, Devote oneself to teaching the Dharma for the benefit of sentient beings, and thereby attain the light of wisdom. Also, emit light called Buddha's Wisdom, which awakens all beings, Enabling them to see countless inconceivable Buddhas, each seated upon a jeweled lotus, Praising the liberation of the Buddhas, proclaiming the immeasurable freedom of the Buddhas, Extensively explaining the powers and various spiritual abilities of the Buddhas, and thereby attain the light of Buddha's wisdom. Also, emit light called Fearlessness, which comforts those who are terrified, Eliminating all the poisons and countless terrors inflicted by non-humans (amanussa), Universally bestowing fearlessness upon all beings, with a heart of constant compassion and patience, free from harm, Rescuing those in danger who have no one to help, and thereby attain the light of fearlessness. Also, emit light called Peace and Security, which, when touched by the sick, Eradicates all suffering, enabling them to rightly experience the bliss of samadhi, Providing various good medicines to cure diseases, anointing the body with jewels and fragrances, Or offering ghee, milk, and rock candy, and thereby attain the light of peace and security. Also, emit light called Seeing the Buddha, which awakens those who are dying, Enabling them to surely see the Buddha through the samadhi of mindfulness of the Buddha (buddhānusmṛti-samādhi), After death, they will be reborn in the presence of the Buddha, Upon seeing those who are dying, encourage them to remember the Buddha, and show them the venerable image for them to venerate, Also, encourage them to take refuge in the Buddha, and thereby
得成見佛光。 又放光明名樂法， 彼光覺悟一切眾， 聽法講說及書寫， 于正法中常愛樂， 佛法欲滅能護持， 令求法者意充滿， 精勤修習佛正法， 因是得成樂法光。 又放光明名妙音， 彼光覺悟諸佛子， 一切世間所有聲， 聞者皆是如來音， 大音讚揚諸如來， 妓樂鐘磬供養佛， 又常讚歎佛音聲， 因是得成妙音光。 又放光名施甘露， 彼光覺悟一切眾， 遠離一切放逸行， 皆悉具足諸功德， 分別無量大苦海， 有為危脆非安隱， 宣揚讚歎寂滅樂， 因是得成甘露光。 又放光明名殊勝， 彼光覺悟一切眾， 于如來所聞勝戒， 勝妙三昧勝智慧， 常嘆諸佛勝妙戒， 勝妙三昧勝智慧， 一心修習求菩提， 因是得成勝光明。 又放光名寶莊嚴， 彼光覺悟一切眾， 得勝寶藏不可盡， 以此供養諸世尊， 以寶獻佛及塔廟， 兼施一切諸貧乏， 以眾珍奇供最勝， 因是成寶莊嚴光。 又放光明名妙香， 彼光覺悟一切眾， 其有眾生聞是香， 具足得佛諸功德， 以人天香涂其地， 供養一切諸如來， 以香造像及塔廟， 因是得成妙香光。 又放光名雜莊嚴， 以幢
【現代漢語翻譯】 現代漢語譯本 能成就見到佛的光明。 又放出名為『樂法』的光明，那光明覺悟一切眾生， 聽聞佛法、講說佛法以及書寫佛法，在正法中常常喜愛， 佛法將要滅絕時能夠護持，使求法的人心意充滿， 精勤修習佛的正法，因此成就了樂法光明。 又放出名為『妙音』的光明，那光明覺悟諸佛的弟子， 世間所有一切的聲音，聽聞者都覺得是如來的聲音， 用宏大的聲音讚揚諸如來，用音樂鐘磬供養佛， 又常常讚歎佛的聲音，因此成就了妙音光明。 又放出名為『施甘露』的光明，那光明覺悟一切眾生， 遠離一切放縱的行為，都完全具備各種功德， 分辨無量的大苦海，有為法是危脆不安穩的， 宣揚讚歎寂滅的快樂，因此成就了甘露光明。 又放出名為『殊勝』的光明，那光明覺悟一切眾生， 在如來那裡聽聞殊勝的戒律，殊勝的禪定，殊勝的智慧， 常常讚歎諸佛殊勝的戒律，殊勝的禪定，殊勝的智慧， 一心修習求取菩提（覺悟），因此成就了殊勝光明。 又放出名為『寶莊嚴』的光明，那光明覺悟一切眾生， 得到殊勝的寶藏用之不盡，用這些來供養諸世尊（佛的尊稱）， 用寶物獻給佛和塔廟，也佈施給一切貧乏的人， 用各種珍奇的寶物供養最殊勝的佛，因此成就了寶莊嚴光明。 又放出名為『妙香』的光明，那光明覺悟一切眾生， 如果有眾生聞到這香，就完全具備佛的各種功德， 用人天之香塗抹地面，供養一切諸如來， 用香製造佛像和塔廟，因此成就了妙香光明。 又放出名為『雜莊嚴』的光明，用寶幢
【English Translation】 English version Attains the sight of the Buddha's light. Also emits a light named 'Joy of Dharma', that light awakens all beings, Hearing the Dharma, speaking the Dharma, and writing the Dharma, always delighting in the true Dharma, When the Buddha's Dharma is about to perish, being able to protect it, causing those who seek the Dharma to be filled with intention, Diligently practicing the Buddha's true Dharma, therefore attaining the light of Joy of Dharma. Also emits a light named 'Wonderful Sound', that light awakens all the Buddha's disciples, All the sounds in the world, those who hear them feel they are the sounds of the Tathagata (Buddha), With great sounds praising all the Tathagatas, using music and bells to make offerings to the Buddha, And also constantly praising the Buddha's voice, therefore attaining the light of Wonderful Sound. Also emits a light named 'Bestowing Ambrosia', that light awakens all beings, Being far from all indulgent actions, all are fully endowed with all merits, Distinguishing the immeasurable great sea of suffering, conditioned things are fragile and not secure, Proclaiming and praising the joy of Nirvana, therefore attaining the light of Ambrosia. Also emits a light named 'Supreme', that light awakens all beings, Hearing the supreme precepts from the Tathagata, the supreme samadhi (meditative absorption), the supreme wisdom, Constantly praising the supreme precepts of all Buddhas, the supreme samadhi, the supreme wisdom, Single-mindedly practicing to seek Bodhi (enlightenment), therefore attaining the supreme light. Also emits a light named 'Jewel Adornment', that light awakens all beings, Obtaining supreme treasures that are inexhaustible, using these to make offerings to all World Honored Ones (Buddha's title), Using jewels to offer to the Buddha and stupas, and also giving to all the poor and needy, Using various rare treasures to make offerings to the most supreme Buddha, therefore attaining the light of Jewel Adornment. Also emits a light named 'Wonderful Fragrance', that light awakens all beings, If there are beings who smell this fragrance, they will be fully endowed with all the Buddha's merits, Using the fragrances of humans and devas to anoint the ground, making offerings to all the Tathagatas, Using fragrance to create Buddha images and stupas, therefore attaining the light of Wonderful Fragrance. Also emits a light named 'Various Adornments', using banners
幡蓋而嚴飾， 和雅妓樂微妙音， 散眾寶華滿十方， 本以微妙妓樂音， 和末涂香眾雜華， 幢蓋幡帳供諸佛， 因是得成莊嚴光。 又放光明名端嚴， 令十方地平如掌， 掃除僧坊大仙塔， 因是得成端嚴光， 又放光明名大云， 彼光能雨妙香水， 香水灑塔及僧坊， 因是得成大云光。 又放光名衣莊嚴， 令裸形者得上服， 以莊嚴服施眾生， 因是成衣莊嚴光， 又放光明名上味， 令飢餓者得美膳， 本施種種上味食， 因是得成上味光。 又放光名示現寶， 令諸貧乏得寶藏， 以無盡藏施三寶， 因是得成示寶光， 又放光名眼清凈， 能令盲者見眾色， 以燈供佛及塔廟， 因是得成凈眼光。 又放光名耳清凈， 能令聾者聞眾音， 妓樂供佛及塔廟， 因是得成凈耳光。 又放光名鼻根凈， 聞若不聞悉令聞， 眾香供佛及塔廟， 因是得成鼻凈光。 又放光名舌根凈， 以柔軟音贊諸佛， 永離粗獷不善語， 因是得成凈舌光。 又放光名身根凈， 諸根毀壞令具足， 禮拜諸佛及塔寺， 因是得成身凈光。 又放光名意根凈， 令失心者得正念， 修習三昧禪定力， 因是
【現代漢語翻譯】 現代漢語譯本 用幡蓋等裝飾， 奏響和諧美妙的音樂， 散佈各種珍寶花朵遍滿十方， 原本以美妙的音樂， 和合末香、涂香以及各種雜花， 用幢、蓋、幡、帳供養諸佛， 因此成就莊嚴的光明。 又放出名為『端嚴』的光明， 使十方大地平坦如手掌， 掃除僧房、大仙塔的障礙， 因此成就端嚴的光明。 又放出名為『大云』的光明， 此光能降下美妙的香水， 香水灑在佛塔和僧房， 因此成就大云的光明。 又放出名為『衣莊嚴』的光明， 使裸露身體的人得到衣服， 用莊嚴的衣服佈施眾生， 因此成就衣莊嚴的光明。 又放出名為『上味』的光明， 使飢餓的人得到美味的食物， 原本佈施各種上等美味的食物， 因此成就上味的光明。 又放出名為『示現寶』的光明， 使貧窮匱乏的人得到寶藏， 用無盡的寶藏佈施三寶（佛、法、僧）， 因此成就示寶的光明。 又放出名為『眼清凈』的光明， 能使盲人看見各種顏色， 用燈供養佛和佛塔寺廟， 因此成就清凈眼的光明。 又放出名為『耳清凈』的光明， 能使聾人聽到各種聲音， 用音樂供養佛和佛塔寺廟， 因此成就清凈耳的光明。 又放出名為『鼻根清凈』的光明， 使聞到或沒聞到氣味的人都能聞到， 用各種香供養佛和佛塔寺廟， 因此成就鼻根清凈的光明。 又放出名為『舌根清凈』的光明， 用柔軟的聲音讚美諸佛， 永遠遠離粗獷不善的語言， 因此成就清凈舌的光明。 又放出名為『身根清凈』的光明， 使諸根毀壞的人恢復完整， 禮拜諸佛和佛塔寺廟， 因此成就身根清凈的光明。 又放出名為『意根清凈』的光明， 使失去心智的人得到正念， 修習三昧（專注）禪定的力量， 因此
【English Translation】 English version Adorned with banners and canopies, With harmonious and exquisite music, Scattering various precious flowers throughout the ten directions, Originally with exquisite music, And a mixture of powdered incense, fragrant ointments, and various flowers, Offering banners, canopies, and curtains to all the Buddhas, Thus achieving the light of adornment. Also emitting a light named 'Splendor', Making the ten directions of the earth as flat as the palm of a hand, Clearing away obstacles from monasteries and great stupas, Thus achieving the light of splendor. Also emitting a light named 'Great Cloud', That light can rain down exquisite fragrant water, Sprinkling fragrant water on stupas and monasteries, Thus achieving the light of the great cloud. Also emitting a light named 'Adornment of Clothing', Enabling those who are naked to obtain clothing, Bestowing adorned clothing upon all beings, Thus achieving the light of the adornment of clothing. Also emitting a light named 'Supreme Flavor', Enabling the hungry to obtain delicious meals, Originally bestowing various supreme flavors of food, Thus achieving the light of supreme flavor. Also emitting a light named 'Manifestation of Treasures', Enabling the poor and destitute to obtain treasures, Bestowing endless treasures upon the Three Jewels (Buddha, Dharma, Sangha), Thus achieving the light of the manifestation of treasures. Also emitting a light named 'Purity of Eyes', Enabling the blind to see various colors, Offering lamps to the Buddha and stupas and temples, Thus achieving the light of pure eyes. Also emitting a light named 'Purity of Ears', Enabling the deaf to hear various sounds, Offering music to the Buddha and stupas and temples, Thus achieving the light of pure ears. Also emitting a light named 'Purity of Nose', Enabling those who have smelled or not smelled to smell, Offering various incenses to the Buddha and stupas and temples, Thus achieving the light of the purity of the nose. Also emitting a light named 'Purity of Tongue', Praising all the Buddhas with gentle voices, Forever abandoning coarse and unkind speech, Thus achieving the light of the purity of the tongue. Also emitting a light named 'Purity of Body', Enabling those whose faculties are damaged to be restored, Paying homage to all the Buddhas and stupas and temples, Thus achieving the light of the purity of the body. Also emitting a light named 'Purity of Mind', Enabling those who have lost their minds to obtain right mindfulness, Cultivating the power of samadhi (concentration) and meditation, Thus
得成意凈光。 又放光名色清凈， 睹見不可思議佛， 以眾妙色莊嚴塔， 因是得成色凈光。 又放光名聲清凈， 解聲非聲悉空寂， 化眾令知聲如響， 因是得成聲凈光。 又放光名香清凈， 令諸臭穢成妙香， 香水洗塔菩提樹， 因是得成凈香光。 又放光名味清凈， 悉除一切味中毒， 供養佛僧及父母， 因是得成味凈光。 又放光名觸清凈， 堅強粗歰皆柔軟， 雨刀輪戟諸鋒刃， 皆悉變成寶華鬘。 柔軟妙衣佈道巷， 最勝行時足蹈上， 香華上服用佈施， 因是得成觸凈光。 又放光名法清凈， 一一毛孔無量佛， 各說妙法難思議， 悉令眾生得歡喜。 因緣所生非生性， 如來法身非是身， 湛然常住如虛空， 因此化導成法光。 如是等比光明門， 無量無邊恒沙數， 悉從大仙毛孔出， 一切業果皆悉現。 如一毛孔所放光， 無量無邊恒沙數， 一切毛孔亦如是， 是大仙定自在力。 隨其本行得光明， 宿世同行有緣者， 如其所應放光明， 是名大仙智自在。 所修行業有同者， 及行隨喜功德分， 聞見菩薩清凈行， 彼人得見此光明。 若修無量諸功德， 恭敬
【現代漢語翻譯】 現代漢語譯本 成就意念清凈之光。 又放出名為色清凈的光芒，能見到不可思議的佛，用各種美妙的色彩莊嚴佛塔，因此成就了色清凈之光。 又放出名為聲清凈的光芒，理解聲音並非真實存在，一切皆為空寂，教化眾生明白聲音如同迴響，因此成就了聲清凈之光。 又放出名為香清凈的光芒，使一切臭穢之物都變成美妙的香氣，用香水洗滌佛塔和菩提樹，因此成就了凈香之光。 又放出名為味清凈的光芒，消除一切味道中的毒素，供養佛、僧及父母，因此成就了味清凈之光。 又放出名為觸清凈的光芒，使堅硬粗糙之物都變得柔軟，降下刀輪、戟等鋒利的兵器，都變成寶貴的華鬘（花環）。 柔軟美妙的衣服鋪在道路上，最殊勝的修行者行走其上，用香花和上等衣物進行佈施，因此成就了觸清凈之光。 又放出名為法清凈的光芒，每一個毛孔都顯現出無量的佛，各自宣說難以思議的妙法，使一切眾生都感到歡喜。 因緣所生的事物並非具有真實的自性，如來的法身並非是肉身，它湛然常住如同虛空，因此教化眾產生就了法光。 像這樣等同的光明之門，無量無邊如同恒河沙數，都從大仙的毛孔中發出，一切業報果報都顯現出來。 如同一個毛孔所放出的光芒，無量無邊如同恒河沙數，一切毛孔也都是這樣，這是大仙禪定的自在力量。 隨著他們本來的修行而得到光明，宿世同行有緣分的人，會根據他們的情況放出光明，這被稱為大仙的智慧自在。 所修行的行業相同的人，以及隨喜功德的人，聽到看到菩薩清凈的修行，這些人就能見到這種光明。 如果修習無量功德，恭敬
【English Translation】 English version Attaining the light of pure intention. Also emits light named 'purity of form,' beholding inconceivable Buddhas, adorning pagodas with various exquisite colors, thereby attaining the light of purity of form. Also emits light named 'purity of sound,' understanding that sounds are not real, all is empty and still, teaching beings that sounds are like echoes, thereby attaining the light of purity of sound. Also emits light named 'purity of fragrance,' transforming all foul odors into exquisite fragrances, washing pagodas and Bodhi trees with fragrant water, thereby attaining the light of pure fragrance. Also emits light named 'purity of taste,' eliminating all poisons in flavors, making offerings to Buddhas, Sangha, and parents, thereby attaining the light of purity of taste. Also emits light named 'purity of touch,' making hard and rough things become soft, raining down sharp weapons like sword wheels and halberds, all transforming into precious flower garlands. Soft and exquisite clothes are spread on the roads, the most supreme practitioners walk upon them, using fragrant flowers and superior clothing for giving, thereby attaining the light of purity of touch. Also emits light named 'purity of Dharma,' each pore manifesting countless Buddhas, each expounding inconceivable wonderful Dharma, making all beings joyful. Things arising from conditions do not have a real self-nature, the Dharma body of the Tathagata is not a physical body, it is still and abiding like space, therefore guiding beings to attain the light of Dharma. Such equal gates of light, countless and boundless like the sands of the Ganges, all emanate from the pores of the great sage, all karmic retributions manifest. Like the light emitted from one pore, countless and boundless like the sands of the Ganges, all pores are also like this, this is the great sage's power of meditative freedom. According to their original practice, they obtain light, those who have practiced together in past lives and have affinities, will emit light according to their circumstances, this is called the great sage's wisdom freedom. Those who have the same practices, and those who rejoice in the merits, hearing and seeing the pure practices of Bodhisattvas, these people will see this light. If one cultivates countless merits, with reverence
供養無數佛， 心常樂求無上道， 彼人覺悟是光明。 譬如生盲不見日， 非為無日出世間， 諸有目者悉睹見， 各隨所務修其業。 大聖光明亦如是， 或有眾生見不見， 邪見惡害所不睹， 勝智慧者乃能見。 摩尼寶殿上輦乘， 眾寶香味莊嚴具， 有功德者自然備， 非無德者所能獲。 大聖光明亦如是， 隨其行業見不見， 聞是分別諸光明， 精勤恭敬信曏者。 滅除一切諸疑惑， 速成無上功德幢， 出生微妙勝三昧， 諸佛眷屬大莊嚴。 神力於此得自在， 悉能顯現示眾生， 三千大千妙莊嚴， 化一蓮華滿世界， 結跏趺坐悉充滿， 是名自在三昧力。 十方世界微塵剎， 化作七寶大蓮華， 佛子眷屬共圍繞， 是名自在勝三昧。 宿世成就善因緣， 具足功德求佛道， 彼等眾生繞菩薩， 一切合掌觀無厭。 彼大仙人法如是， 甚深正受三昧力， 菩薩處彼清凈眾， 如月在星獨明耀。 如此一方所示現， 諸佛子等為眷屬， 一切十方亦如是， 示現三昧自在力。 十方世界有緣故， 往返出入度眾生， 或見菩薩入正受， 或見菩薩從定起， 或東方見入正受， 或西
【現代漢語翻譯】 現代漢語譯本 供養過無數的佛陀，心中常常快樂地追求無上的道，這樣的人覺悟之後就會像光明一樣閃耀。 就像天生的盲人看不見太陽，但這並不是說太陽沒有出現在世間，所有有眼睛的人都能看見太陽，各自按照自己的職責修行。 大聖的光明也是這樣，有的眾生能看見，有的眾生看不見，被邪見和惡念矇蔽的人看不見，只有擁有殊勝智慧的人才能看見。 用摩尼寶裝飾的宮殿和車乘，各種珍寶和香氣裝飾的器具，有功德的人自然具備，沒有功德的人無法獲得。 大聖的光明也是這樣，隨著各自的修行和業力，有的能看見，有的不能看見，聽到這些關於光明的分別，精進勤勉、恭敬信奉的人。 能夠消除一切疑惑，迅速成就無上的功德之幢，產生微妙殊勝的三昧（samadhi，禪定），成為諸佛的眷屬，無比莊嚴。 通過神力在這裡獲得自在，能夠完全顯現給眾生看，三千大千世界都無比美妙莊嚴，化成一朵蓮花充滿整個世界，結跏趺坐（坐禪姿勢）的菩薩充滿其中，這叫做自在三昧的力量。 將十方世界微塵般的剎土，化作七寶大蓮花，佛的弟子眷屬共同圍繞，這叫做自在殊勝的三昧。 前世成就了善的因緣，具足功德而追求佛道，這些眾生圍繞著菩薩，都雙手合十，觀看著永不厭倦。 這位大仙人的法就是這樣，通過甚深的正受三昧的力量，菩薩處在清凈的眾生之中，就像月亮在星空中獨自閃耀。 就像這一方世界所展現的那樣，諸佛的弟子等作為眷屬，一切十方世界也是這樣，展現三昧自在的力量。 因為十方世界有緣分，往返出入度化眾生，有時看見菩薩進入正受（samadhi，禪定），有時看見菩薩從禪定中出來。 有時在東方看見菩薩進入正受，有時在西方看見菩薩從禪定中出來。
【English Translation】 English version Having made offerings to countless Buddhas, with minds constantly joyful in seeking the unsurpassed path, such individuals, upon awakening, shine like light. Just as a person born blind cannot see the sun, it does not mean the sun does not exist in the world. All those with eyes can see the sun, each fulfilling their duties through practice. The great sage's light is also like this; some beings can see it, while others cannot. Those blinded by wrong views and evil cannot see it, only those with superior wisdom can perceive it. Palaces and carriages adorned with mani jewels, along with various treasures and fragrant ornaments, are naturally possessed by those with merit, and cannot be obtained by those without merit. The great sage's light is also like this; depending on their practice and karma, some can see it, while others cannot. Upon hearing these distinctions about the light, those who are diligent, respectful, and faithful. Can eliminate all doubts, quickly achieve the unsurpassed banner of merit, give rise to subtle and supreme samadhi (meditative absorption), and become the family of all Buddhas, infinitely magnificent. Through divine power, gaining freedom here, they can fully manifest to all beings. The three thousand great thousand worlds are all wonderfully adorned, transforming into a single lotus flower filling the entire world, with bodhisattvas sitting in the lotus position (padmasana) filling it. This is called the power of free samadhi. Transforming the dust-like lands of the ten directions into great lotus flowers of seven treasures, with the Buddha's disciples and family surrounding them, this is called the supreme samadhi of freedom. Having achieved good causes and conditions in past lives, possessing merit and seeking the path of Buddhahood, these beings surround the bodhisattva, all with palms joined, gazing without weariness. The Dharma of this great sage is like this; through the power of profound right samadhi, the bodhisattva is among the pure beings, like the moon shining alone in the starry sky. Just as it is shown in this one direction, with the disciples of all Buddhas as their family, so it is in all ten directions, manifesting the power of free samadhi. Because of the karmic connections in the ten directions, they travel back and forth to liberate beings. Sometimes they see the bodhisattva entering samadhi, and sometimes they see the bodhisattva arising from samadhi. Sometimes in the east they see the bodhisattva entering samadhi, and sometimes in the west they see the bodhisattva arising from samadhi.
方見三昧起， 或西方見入正受， 或東方見三昧起， 如是出入遍十方， 或異方見入正受， 或異方見三昧起， 是大仙定自在力。 東方世界無有餘， 佛剎如來難思議， 菩薩常現彼佛前， 是名寂靜三昧力。 東方一切諸佛前， 常見安住入正受， 西方一切諸佛前， 常見菩薩供養佛， 西方世界無有餘， 佛剎如來難思議， 于彼一切諸佛前， 常見菩薩入正受。 西方見彼入正受， 東方佛剎無有餘， 于彼佛前三昧起， 恭敬供養一切佛。 如是十方諸佛前， 出入三昧無有餘， 或見菩薩入正受， 或見恭敬供養佛。 于眼根中入正受， 於色法中三昧起， 示現色法不思議， 一切天人莫能知， 於色法中入正受， 于眼起定念不亂， 觀眼無生無自性， 說空寂滅無所有。 于耳根中入正受， 于聲法中三昧起， 分別一切諸音聲， 諸天世人莫能知， 于聲法中入正受， 于耳起定念不亂， 觀耳無生無自性， 說空寂滅無所有， 于鼻根中入正受， 于香法中三昧起， 分別一切諸香法， 諸天世人莫能知， 于香法中入正受， 于鼻起定念不亂， 觀鼻無生無自性， 說空
【現代漢語翻譯】 現代漢語譯本 當（菩薩）剛剛進入三昧（samadhi，禪定）時， 有時在西方看到（菩薩）進入正受（samasamapatti，正定），有時在東方看到（菩薩）從三昧中起身。 像這樣出入禪定遍佈十方，有時在其他方向看到（菩薩）進入正受， 有時在其他方向看到（菩薩）從三昧中起身，這是大仙（指菩薩）禪定自在的力量。 在東方世界，沒有哪個地方不是如此，佛的國土和如來（tathagata，佛的稱號）的境界難以思議， 菩薩常常顯現在那些佛前，這被稱為寂靜三昧的力量。 在東方一切諸佛面前，常常看到（菩薩）安住于正受之中， 在西方一切諸佛面前，常常看到菩薩供養佛， 在西方世界，沒有哪個地方不是如此，佛的國土和如來的境界難以思議， 在那些一切諸佛面前，常常看到菩薩進入正受。 在西方看到他們進入正受，在東方佛的國土，沒有哪個地方不是如此， 在那些佛前從三昧中起身，恭敬供養一切佛。 像這樣在十方諸佛面前，出入三昧沒有哪個地方不是如此， 有時看到菩薩進入正受，有時看到（菩薩）恭敬供養佛。 在眼根中進入正受，在色法（rupa，物質現象）中從三昧起身， 示現的色法不可思議，一切天人和世人都不能知曉， 在色法中進入正受，在眼根中生起禪定，心念不亂， 觀察眼根無生無自性，宣說空寂滅無所有。 在耳根中進入正受，在聲法（shabda，聲音現象）中從三昧起身， 分別一切諸音聲，諸天和世人都不能知曉， 在聲法中進入正受，在耳根中生起禪定，心念不亂， 觀察耳根無生無自性，宣說空寂滅無所有。 在鼻根中進入正受，在香法（gandha，氣味現象）中從三昧起身， 分別一切諸香法，諸天和世人都不能知曉， 在香法中進入正受，在鼻根中生起禪定，心念不亂， 觀察鼻根無生無自性，宣說空
【English Translation】 English version When (a Bodhisattva) just enters samadhi (meditative absorption), Sometimes in the West, one sees (the Bodhisattva) entering samasamapatti (right absorption), sometimes in the East, one sees (the Bodhisattva) arising from samadhi. Thus, entering and exiting samadhi pervades the ten directions, sometimes in other directions one sees (the Bodhisattva) entering right absorption, Sometimes in other directions one sees (the Bodhisattva) arising from samadhi, this is the power of the great sage's (referring to Bodhisattva) freedom in meditation. In the Eastern world, there is no place where it is not so, the Buddha's lands and the Tathagata's (Buddha's title) realm are inconceivable, Bodhisattvas often appear before those Buddhas, this is called the power of tranquil samadhi. Before all the Buddhas in the East, one often sees (Bodhisattvas) abiding in right absorption, Before all the Buddhas in the West, one often sees Bodhisattvas making offerings to the Buddhas, In the Western world, there is no place where it is not so, the Buddha's lands and the Tathagata's realm are inconceivable, Before all those Buddhas, one often sees Bodhisattvas entering right absorption. In the West, one sees them entering right absorption, in the Eastern Buddha's lands, there is no place where it is not so, Before those Buddhas, one arises from samadhi, respectfully making offerings to all Buddhas. Thus, before the Buddhas of the ten directions, entering and exiting samadhi is everywhere, Sometimes one sees Bodhisattvas entering right absorption, sometimes one sees (Bodhisattvas) respectfully making offerings to the Buddhas. In the eye faculty, one enters right absorption, in the rupa (material phenomena), one arises from samadhi, The manifested rupa is inconceivable, all devas and humans cannot know it, In rupa, one enters right absorption, in the eye faculty, one arises in meditation, the mind is not disturbed, Observing the eye faculty as unborn and without self-nature, one speaks of emptiness, extinction, and non-existence. In the ear faculty, one enters right absorption, in the shabda (sound phenomena), one arises from samadhi, Distinguishing all sounds, devas and humans cannot know it, In shabda, one enters right absorption, in the ear faculty, one arises in meditation, the mind is not disturbed, Observing the ear faculty as unborn and without self-nature, one speaks of emptiness, extinction, and non-existence. In the nose faculty, one enters right absorption, in the gandha (smell phenomena), one arises from samadhi, Distinguishing all smells, devas and humans cannot know it, In gandha, one enters right absorption, in the nose faculty, one arises in meditation, the mind is not disturbed, Observing the nose faculty as unborn and without self-nature, one speaks of emptiness
寂滅無所有， 于舌根中入正受， 于味法中三昧起， 分別一切諸味法， 諸天世人莫能知， 于味法中入正受， 于舌起定念不亂， 觀舌無生無自性， 說空寂滅無所有， 于身根中入正受， 于觸法中三昧起， 分別一切諸觸法， 諸天世人莫能知， 于觸法中入正受， 于身起定念不亂， 觀身無生無自性， 說空寂滅無所有。 于意根中入正受， 于諸法中三昧起， 分別一切諸法相， 諸天世人莫能知， 于諸法中入正受， 于意起定念不亂， 觀意無生無自性， 說空寂滅無所有。 現童子身入正受， 于壯年身三昧起； 現壯年身入正受， 于老年身三昧起； 現老年身入正受， 于善女人三昧起； 現善女人入正受， 于善男子三昧起； 現善男子入正受， 比丘尼身三昧起； 比丘尼身入正受， 于比丘身三昧起； 現比丘身入正受， 于學無學三昧起； 現學無學入正受， 于緣覺身三昧起； 現緣覺身入正受， 于如來身三昧起； 現如來身入正受， 于諸天身三昧起； 現諸天身入正受， 于龍神身三昧起； 現龍神身入正受， 于大鬼神三昧起； 現大鬼神入正受， 一切
【現代漢語翻譯】 現代漢語譯本 寂滅的境界沒有任何實在的存在， 在舌根中進入正受（samapatti，禪定的一種），在味覺的體驗中生起三昧（samadhi，禪定）， 能分辨一切味覺的現象，這些是諸天和世人所不能理解的。 在味覺的體驗中進入正受，在舌根生起禪定，心念不散亂， 觀察舌頭是無生無自性的，宣說空寂滅，沒有任何實在的存在。 在身根中進入正受，在觸覺的體驗中生起三昧， 能分辨一切觸覺的現象，這些是諸天和世人所不能理解的。 在觸覺的體驗中進入正受，在身體生起禪定，心念不散亂， 觀察身體是無生無自性的，宣說空寂滅，沒有任何實在的存在。 在意根中進入正受，在一切法（dharma，現象）的體驗中生起三昧， 能分辨一切法的現象，這些是諸天和世人所不能理解的。 在一切法的體驗中進入正受，在意識生起禪定，心念不散亂， 觀察意識是無生無自性的，宣說空寂滅，沒有任何實在的存在。 顯現童子的身體進入正受，在壯年的身體中生起三昧； 顯現壯年的身體進入正受，在老年的身體中生起三昧； 顯現老年的身體進入正受，在善女人的身體中生起三昧； 顯現善女人的身體進入正受，在善男子的身體中生起三昧； 顯現善男子的身體進入正受，在比丘尼（bhikkhuni，女性出家人）的身體中生起三昧； 顯現比丘尼的身體進入正受，在比丘（bhikkhu，男性出家人）的身體中生起三昧； 顯現比丘的身體進入正受，在有學和無學（sekha and asekha，指修行階段）的身體中生起三昧； 顯現有學和無學的身體進入正受，在緣覺（pratyekabuddha，獨覺）的身體中生起三昧； 顯現緣覺的身體進入正受，在如來（tathagata，佛）的身體中生起三昧； 顯現如來的身體進入正受，在諸天（deva，天神）的身體中生起三昧； 顯現諸天的身體進入正受，在龍神（naga，龍族神）的身體中生起三昧； 顯現龍神的身體進入正受，在大鬼神（yaksha，夜叉）的身體中生起三昧； 顯現大鬼神的身體進入正受，一切
【English Translation】 English version The state of cessation is without any real existence, Entering into right absorption (samapatti) through the tongue faculty, samadhi (meditative concentration) arises in the experience of taste, Able to discern all phenomena of taste, which are not understood by gods and humans. Entering into right absorption in the experience of taste, with concentration arising in the tongue faculty, the mind is not scattered, Observing that the tongue is unborn and without self-nature, proclaiming emptiness and cessation, without any real existence. Entering into right absorption through the body faculty, samadhi arises in the experience of touch, Able to discern all phenomena of touch, which are not understood by gods and humans. Entering into right absorption in the experience of touch, with concentration arising in the body, the mind is not scattered, Observing that the body is unborn and without self-nature, proclaiming emptiness and cessation, without any real existence. Entering into right absorption through the mind faculty, samadhi arises in the experience of all dharmas (phenomena), Able to discern all phenomena of dharmas, which are not understood by gods and humans. Entering into right absorption in the experience of all dharmas, with concentration arising in the mind, the mind is not scattered, Observing that the mind is unborn and without self-nature, proclaiming emptiness and cessation, without any real existence. Manifesting the body of a child, entering into right absorption, samadhi arises in the body of a young adult; Manifesting the body of a young adult, entering into right absorption, samadhi arises in the body of an old person; Manifesting the body of an old person, entering into right absorption, samadhi arises in the body of a virtuous woman; Manifesting the body of a virtuous woman, entering into right absorption, samadhi arises in the body of a virtuous man; Manifesting the body of a virtuous man, entering into right absorption, samadhi arises in the body of a bhikkhuni (female monastic); Manifesting the body of a bhikkhuni, entering into right absorption, samadhi arises in the body of a bhikkhu (male monastic); Manifesting the body of a bhikkhu, entering into right absorption, samadhi arises in the body of a sekha and asekha (trainee and master); Manifesting the body of a sekha and asekha, entering into right absorption, samadhi arises in the body of a pratyekabuddha (solitary buddha); Manifesting the body of a pratyekabuddha, entering into right absorption, samadhi arises in the body of a tathagata (buddha); Manifesting the body of a tathagata, entering into right absorption, samadhi arises in the body of devas (gods); Manifesting the body of devas, entering into right absorption, samadhi arises in the body of nagas (dragon deities); Manifesting the body of nagas, entering into right absorption, samadhi arises in the body of yakshas (powerful spirits); Manifesting the body of yakshas, entering into right absorption, all
鬼神三昧起； 一切鬼神入正受， 一毛孔中三昧起； 一毛孔中入正受， 一切毛孔三昧起； 一切毛孔入正受， 一毛端頭三昧起； 一毛端頭入正受， 一切毛端三昧起； 一切毛端入正受， 一微塵中三昧起； 一微塵中入正受， 一切微塵三昧起； 一切微塵入正受， 于金剛地三昧起； 現金剛地入正受， 摩尼寶樹三昧起； 摩尼寶樹入正受， 諸佛光明三昧起； 諸佛光明入正受， 于大海水三昧起； 現大海水入正受， 于大盛火三昧起； 現大盛火入正受， 于風起定心不亂； 現於風大入正受， 于地大中三昧起； 現地大中入正受， 于天宮殿三昧起； 現天宮殿入正受， 于虛空中三昧起。 是名無量功德者， 三昧自在難思議， 十方一切諸如來， 不思議劫說不盡。 一切諸佛皆共說， 眾生業報難思議， 諸龍神變佛自在， 禪定三昧亦難思， 今說聲聞自在力， 無可為之作譬諭， 智慧明瞭聰達者， 乃能解是甚深義。 得八解脫心自在， 一身能作無量身， 以無量身作一身， 于虛空中入火定， 身上出水身下火， 身上出火身下水， 行住坐臥虛空中， 於一
【現代漢語翻譯】 現代漢語譯本 鬼神三昧（Samadhi，禪定）由此生起； 一切鬼神進入正受（Samapatti，正定），一個毛孔中生起三昧； 一個毛孔進入正受，一切毛孔中生起三昧； 一切毛孔進入正受，一個毛端頭生起三昧； 一個毛端頭進入正受，一切毛端生起三昧； 一切毛端進入正受，一微塵中生起三昧； 一微塵中進入正受，一切微塵中生起三昧； 一切微塵進入正受，于金剛地生起三昧； 現金剛地進入正受，摩尼寶樹（Mani，如意寶珠）生起三昧； 摩尼寶樹進入正受，諸佛光明生起三昧； 諸佛光明進入正受，于大海水生起三昧； 現大海水進入正受，于大盛火生起三昧； 現大盛火進入正受，于風起時定心不亂； 現於風大進入正受，于地大中生起三昧； 現地大中進入正受，于天宮殿生起三昧； 現天宮殿進入正受，于虛空中生起三昧。 這被稱為無量功德者，三昧自在難以思議， 十方一切諸如來，用不可思議的劫數也說不盡。 一切諸佛都共同宣說，眾生的業報難以思議， 諸龍神變化和佛的自在，禪定三昧也難以思議， 現在所說的聲聞（Sravaka，佛陀的弟子）的自在力，沒有可以用來比喻的， 智慧明瞭聰達的人，才能理解這甚深的含義。 獲得八解脫心自在，一身能化作無量身， 以無量身化作一身，在虛空中進入火定， 身上出水身下出火，身上出火身下出水， 行走、站立、坐臥在虛空中，於一
【English Translation】 English version The Samadhi (meditative absorption) of ghosts and spirits arises; All ghosts and spirits enter into Samapatti (correct absorption), and Samadhi arises in one pore; One pore enters into Samapatti, and Samadhi arises in all pores; All pores enter into Samapatti, and Samadhi arises at the tip of one hair; The tip of one hair enters into Samapatti, and Samadhi arises at the tips of all hairs; The tips of all hairs enter into Samapatti, and Samadhi arises in one mote of dust; One mote of dust enters into Samapatti, and Samadhi arises in all motes of dust; All motes of dust enter into Samapatti, and Samadhi arises on the Vajra (diamond) ground; The Vajra ground appears and enters into Samapatti, and Samadhi arises in the Mani (wish-fulfilling) jewel tree; The Mani jewel tree enters into Samapatti, and Samadhi arises in the light of all Buddhas; The light of all Buddhas enters into Samapatti, and Samadhi arises in the great ocean; The great ocean appears and enters into Samapatti, and Samadhi arises in the great blazing fire; The great blazing fire appears and enters into Samapatti, and the mind remains undisturbed when the wind arises; The great wind appears and enters into Samapatti, and Samadhi arises in the great earth element; The great earth element appears and enters into Samapatti, and Samadhi arises in the heavenly palace; The heavenly palace appears and enters into Samapatti, and Samadhi arises in the empty space. This is called one with immeasurable merit, the Samadhi is free and inconceivable, All the Tathagatas (Buddhas) of the ten directions cannot fully describe it even in inconceivable kalpas (eons). All the Buddhas jointly proclaim that the karmic retribution of sentient beings is inconceivable, The transformations of the dragon gods and the freedom of the Buddhas, and the Samadhi of meditation are also inconceivable, The power of freedom of the Sravakas (disciples of the Buddha) now being described has no analogy, Only those with clear wisdom and understanding can comprehend this profound meaning. Having attained the freedom of mind through the eight liberations, one body can transform into countless bodies, And countless bodies can transform into one body, entering the fire Samadhi in empty space, Water comes out from above the body and fire from below, fire comes out from above the body and water from below, Walking, standing, sitting, and lying down in empty space, in one
念中自在變。 彼不具足大慈悲， 不為眾生求佛道， 尚能示現難思議， 況大饒益自在力， 現作日月游虛空， 普照十方諸世界， 或作河池井泉水， 或作大海眾寶器。 如是等比難思議， 普現十方諸世界， 深達三昧諸解脫， 唯有諸佛能證知。 如凈水中四兵像， 各各別異皆明瞭， 刀劍輪戟眾兵器， 如是等仗皆悉現， 隨其器仗本形相， 悉現於彼凈水中， 水影四兵無憎愛， 是名大仙定自在。 海中有天名妙音， 其中眾生若干種， 解彼一切諸音聲， 皆悉令得大歡喜。 彼有貪慾瞋恚癡， 猶能分別一切音， 況復總持自在力， 而不能令眾生喜？ 有一女人名辯才， 父母求天由此生， 離諸惡法樂真實， 能令眾生得辯才。 彼有貪慾瞋恚癡， 猶能與眾勝辯才， 亦能令彼得歡喜， 何況菩薩無量智？ 譬如幻師善術法， 能現種種無量色， 示現晝夜須臾頃， 或現須臾作百年。 彼有貪慾瞋恚癡， 幻力自在悅世間， 況禪解脫神通行， 云何不令眾生喜？ 天阿修羅鬥戰時， 阿修羅眾即退散， 心大恐怖而奔走， 四兵悉入藕絲孔。 彼有貪慾瞋恚癡， 能作
【現代漢語翻譯】 現代漢語譯本 在念頭中自在變化。 他們不具備廣大的慈悲心，不為眾生尋求佛道， 尚且能示現不可思議的景象，何況具有廣大饒益的自在力量呢？ 他們可以化現為日月在虛空中執行，普照十方諸世界， 或者化為河流、池塘、井水、泉水，或者化為大海和各種寶器。 像這樣不可思議的變化，普遍顯現在十方諸世界， 他們深深通達三昧（samadhi，禪定）和各種解脫法門，只有諸佛才能證知。 就像清澈的水中顯現四種軍隊的影像，各自不同卻都清晰明瞭， 刀、劍、輪、戟等各種兵器，都顯現在水中， 隨著兵器本身的原有形狀，都清晰地顯現在清澈的水中， 水中的四種軍隊影像沒有憎恨和愛戀，這被稱為大仙的禪定自在。 海中有一位天神名叫妙音（Myoyin），那裡有各種各樣的眾生， 他能理解所有這些聲音，使他們都感到非常歡喜。 他雖然有貪慾、嗔恚、愚癡，仍然能夠分辨一切聲音， 何況具有總持（dharani，總攝憶持）自在的力量，怎麼不能使眾生歡喜呢？ 有一位名叫辯才（Ben Cai）的女子，她的父母祈求天神而生下她， 她遠離各種惡法，喜愛真實，能夠使眾生獲得辯才。 她雖然有貪慾、嗔恚、愚癡，仍然能夠給予眾生殊勝的辯才， 也能使他們感到歡喜，何況菩薩具有無量的智慧呢？ 譬如幻術師擅長幻術，能夠顯現種種無量的色彩， 在很短的時間內顯現晝夜，或者在很短的時間內顯現百年。 他們雖然有貪慾、嗔恚、愚癡，幻術的力量卻能使世間歡悅， 何況禪定解脫和神通的力量，怎麼不能使眾生歡喜呢？ 當諸天和阿修羅（Asura，非天）戰鬥時，阿修羅眾就會退散， 心中非常恐懼而逃跑，四種軍隊都進入藕絲孔中。 他們雖然有貪慾、嗔恚、愚癡，能夠做到
【English Translation】 English version Transforming freely within a thought. They do not possess great compassion, nor do they seek the path of Buddhahood for sentient beings, Yet they can manifest inconceivable phenomena, how much more so those with the power of great benefit and freedom? They can manifest as the sun and moon traveling in the void, illuminating all the worlds in the ten directions, Or transform into rivers, ponds, wells, and springs, or into the great ocean and various precious vessels. Such inconceivable transformations universally appear in all the worlds of the ten directions, They deeply understand samadhi (meditative absorption) and various paths to liberation, which only the Buddhas can fully realize. Like the images of four armies appearing in clear water, each distinct and clearly visible, Swords, blades, wheels, halberds, and various weapons, all appear in the water, Following the original forms of the weapons, they all clearly appear in the clear water, The images of the four armies in the water have no hatred or love, this is called the great sage's freedom in meditation. In the ocean, there is a deva (god) named Myoyin, where there are various kinds of sentient beings, He can understand all these sounds, making them all feel great joy. Although he has greed, hatred, and delusion, he can still distinguish all sounds, How much more so those with the power of dharani (retention), how can they not bring joy to sentient beings? There is a woman named Ben Cai, whose parents prayed to the gods for her birth, She is free from all evil dharmas and delights in truth, able to bestow eloquence upon sentient beings. Although she has greed, hatred, and delusion, she can still give sentient beings superior eloquence, And also make them feel joy, how much more so the Bodhisattvas with immeasurable wisdom? For example, a magician skilled in illusion can manifest various immeasurable colors, Manifesting day and night in a short moment, or manifesting a hundred years in a short moment. Although they have greed, hatred, and delusion, the power of illusion can delight the world, How much more so the power of meditative liberation and supernatural abilities, how can they not bring joy to sentient beings? When the devas and Asuras (demigods) fight, the Asura hosts will retreat, Their hearts filled with great fear, they flee, and the four armies all enter the holes of lotus threads. Although they have greed, hatred, and delusion, they can do this.
自在不思議， 況住自在無畏法， 云何不能現神變？ 釋提桓因有象王， 彼知帝釋欲行時， 彼化作頭三十三， 一一口中有六牙， 一一牙上七浴池， 清凈香水湛然滿， 一一清凈池水中， 各七蓮華為莊嚴。 彼諸嚴飾蓮華上， 各各有七天玉女， 諸女並奏微妙音， 與彼帝釋相娛樂， 或時舍彼龍象身， 化作天女極莊嚴， 威儀巧妙最無比， 是名龍象自在力。 彼有貪慾瞋恚癡， 能作如是諸神變， 何況具足方便智， 而於諸定不自在？ 如阿修羅化作身， 金剛地上安其足， 海水至深僅半身， 其首廣大如須彌。 彼有貪慾瞋恚癡， 乃能現是大神力， 況伏魔怨照世燈， 而不能現大神變？ 天阿修羅共戰時， 帝釋自在難思議， 隨阿修羅軍眾數， 現身等彼而交戰。 諸阿修羅發是念： 『釋提桓因來向我， 必取我身五種縛。』 阿修羅眾大恐怖， 帝釋現身有千眼， 手執金剛出火焰， 被甲持杖自莊嚴， 阿修羅見即退散。 彼以微小功德力， 猶能摧破大怨敵， 何況救度一切者， 無量功德不自在？ 教化忉利諸天故， 得此果報妙音聲， 以諸天等放逸行，
【現代漢語翻譯】 現代漢語譯本 自在不可思議，何況安住于自在無畏之法，怎麼可能不能顯現神通變化呢？ 釋提桓因（Śakra devānām indra，帝釋天）有一頭象王，它知道帝釋天出行時， 能化現出三十三個頭，每個口中有六根牙， 每根牙上都有七個浴池，清凈的香水滿滿地充滿其中， 每個清凈的池水中，都有七朵蓮花作為莊嚴裝飾。 在這些莊嚴的蓮花上，各自有七位天女， 這些天女一同演奏美妙的音樂，與帝釋天一同娛樂， 有時捨棄那龍象之身，化作極其莊嚴的天女， 威儀巧妙無比，這被稱為龍象的自在力量。 它有貪慾、嗔恚、愚癡，尚且能做出這樣的神通變化， 何況是具足方便智慧的人，怎麼會在各種禪定中不自在呢？ 比如阿修羅（Asura，一種神道）能化現出巨大的身體，腳踩在金剛地上， 海水深及他的半身，他的頭顱廣大如須彌山（Sumeru，傳說中的山名）。 它有貪慾、嗔恚、愚癡，尚且能顯現如此巨大的神力， 何況是降伏魔怨、照亮世間的明燈，怎麼可能不能顯現大神變呢？ 天人和阿修羅交戰時，帝釋天的自在力量難以思議， 他能隨著阿修羅軍隊的數量，化現出與他們數量相同的身體進行戰鬥。 阿修羅們心想：『釋提桓因（Śakra devānām indra，帝釋天）向我而來， 必定要用五種束縛來捆綁我。』阿修羅眾非常恐懼， 帝釋天顯現出千眼之身，手中拿著金剛杵發出火焰， 身披鎧甲，手持兵器，莊嚴自身，阿修羅們見到就退散了。 他以微小的功德力量，尚且能摧毀強大的怨敵， 何況是救度一切眾生的人，擁有無量功德，怎麼會不自在呢？ 爲了教化忉利天（Trāyastriṃśa，欲界六天之一）的諸天， 他獲得瞭如此美妙的音聲果報，因為諸天等放縱的行為，
【English Translation】 English version Being free and inconceivable, how much more so when dwelling in the Dharma of freedom and fearlessness, how could one not manifest miraculous transformations? Śakra devānām indra (釋提桓因, the lord of the gods) has an elephant king, who, knowing when Śakra travels, can transform into thirty-three heads, each mouth having six tusks, on each tusk are seven bathing ponds, filled with pure fragrant water, in each pure pond, there are seven lotuses as adornments. On these adorned lotuses, there are seven celestial maidens each, these maidens play exquisite music together, and enjoy themselves with Śakra, sometimes abandoning that dragon-elephant body, transforming into extremely adorned celestial maidens, with unparalleled majestic and skillful demeanor, this is called the dragon-elephant's power of freedom. It has greed, hatred, and delusion, yet it can perform such miraculous transformations, how much more so for one who is endowed with skillful wisdom, how could they not be free in various samādhis (meditative states)? For example, an Asura (阿修羅, a type of demigod) can transform into a huge body, placing its feet on the diamond ground, the sea water only reaches its mid-body, and its head is as vast as Mount Sumeru (須彌山, a mythical mountain). It has greed, hatred, and delusion, yet it can manifest such great divine power, how much more so for one who subdues demonic enemies and illuminates the world like a lamp, how could they not manifest great miraculous transformations? When gods and Asuras fight, Śakra's power of freedom is inconceivable, he can manifest bodies equal to the number of Asura troops to engage in battle. The Asuras think: 'Śakra devānām indra (釋提桓因, the lord of the gods) is coming towards me, he will surely bind me with five kinds of fetters.' The Asura troops are very fearful, Śakra manifests a body with a thousand eyes, holding a vajra (金剛杵, a diamond scepter) emitting flames, adorned with armor and weapons, the Asuras retreat upon seeing him. With his small power of merit, he can still destroy great enemies, how much more so for one who saves all beings, possessing immeasurable merit, how could they not be free? In order to teach the gods of Trāyastriṃśa (忉利天, one of the six heavens of the desire realm), he obtained such a wonderful reward of sound, because of the indulgent behavior of the gods, etc.
空中自然出此音， 一切五欲悉無常， 虛偽無實如水沫， 如幻野馬水中月， 有為如夢如浮雲。 一切放逸有憂諍， 非甘露道生死徑， 若有行諸放逸者， 入于生死摩竭口。 我所有者眾苦本， 一切賢聖所厭患， 五欲功德磨滅法， 常樂清凈真實行。 三十三天聞此音， 一切來集善法堂， 帝釋為說微妙法， 隨順離欲寂靜行。 彼音無形不可見， 猶能饒益諸天眾， 何況應化眾生身， 不能大利一切世？ 天阿修羅共鬥時， 諸天眾侶大恐怖， 諸天功德勢力故， 空中出聲言勿懼。 諸天聞此安慰聲， 即離恐畏生大力， 時阿修羅心震懼， 所將兵眾悉退散。 何況甘露妙音聲， 能滅眾生諸恐怖， 大慈具足摧眾魔， 寂靜妙音除煩惱。 帝釋普應諸天女， 九十有二那由他， 天女各各心自謂， 天王獨與我娛樂。 現身集在善法堂， 為天說法令歡喜， 帝釋能於一念中， 悉皆現此大神變。 釋有貪慾瞋恚癡， 能令眷屬悉歡喜， 況無量劫修神力， 而不能令一切悅？ 他化自在六天王， 于欲界中得自在， 以業煩惱為羅網， 繫縛一切諸凡夫。 彼有貪慾瞋恚癡，
【現代漢語翻譯】 現代漢語譯本 空中自然傳來這樣的聲音： 一切五欲（指色、聲、香、味、觸五種慾望）都是無常的，虛假不實，如同水中的泡沫。 它們如同幻象、野馬（指陽光下地面蒸騰的水汽，遠看像奔跑的馬）、水中的月亮，有為法（指由因緣和合而生的事物）如同夢境和漂浮的雲彩。 一切放縱的行為都會帶來憂愁和爭端，這不是通往甘露（指涅槃）的道路，而是通向生死的途徑。 如果有人放縱自己的慾望，就會落入生死輪迴的摩竭（一種巨大的海獸）之口。 我所擁有的一切都是痛苦的根源，一切賢聖（指有德行的聖人）都厭惡它。 五欲的功德會消磨人的修行，應該常常追求清凈真實的修行。 三十三天（指欲界第二天，忉利天）的天人聽到這個聲音，都聚集到善法堂。 帝釋（忉利天之主）為他們宣說微妙的佛法，引導他們走向遠離慾望的寂靜修行。 這個聲音沒有形狀，也看不見，卻能利益諸天眾， 更何況應化眾生之身（指佛菩薩為度化眾生而示現的身體），難道不能大利益一切世間嗎？ 當諸天和阿修羅（一種好戰的神）戰鬥時，諸天眾侶感到非常恐懼。 由於諸天自身的功德和勢力，空中發出聲音說：『不要害怕』。 諸天聽到這安慰的聲音，立刻消除了恐懼，生起了強大的力量。 這時，阿修羅心生恐懼，他們所率領的軍隊都潰散了。 更何況甘露般美妙的聲音，能夠消除眾生的一切恐懼。 大慈大悲具足，能夠摧毀眾魔，寂靜美妙的聲音能夠消除煩惱。 帝釋普遍應和九十二那由他（數量單位，表示極大的數目）的天女。 天女們各自心中都認為，天王只與自己一人享樂。 帝釋現身聚集在善法堂，為天人說法，令他們歡喜。 帝釋能夠在一念之間，展現出如此巨大的神通變化。 帝釋雖然有貪慾、嗔恚、愚癡，卻能讓眷屬都歡喜。 更何況經過無量劫修行的神力，難道不能讓一切眾生都喜悅嗎？ 他化自在天（欲界第六天）的六位天王，在欲界中得到自在。 他們以業力和煩惱為羅網，束縛著一切凡夫俗子。 他們也有貪慾、嗔恚、愚癡，
【English Translation】 English version From the sky, this sound naturally arose: All the five desires (referring to the desires of sight, sound, smell, taste, and touch) are impermanent, false, and unreal, like bubbles in water. They are like illusions, mirages (referring to the shimmering heat haze on the ground, which looks like running horses from afar), and the moon in the water. Conditioned phenomena (things that arise from causes and conditions) are like dreams and floating clouds. All acts of indulgence lead to sorrow and conflict. This is not the path to amrita (referring to Nirvana), but the path to birth and death. If one indulges in desires, one will fall into the mouth of the Makara (a huge sea creature) of the cycle of birth and death. All that I possess is the root of suffering, and all the wise and noble ones (referring to virtuous saints) detest it. The merits of the five desires erode one's practice. One should always pursue pure and true practice. The devas (gods) of the Trayastrimsha Heaven (the second heaven of the desire realm, also known as the Heaven of the Thirty-Three) heard this sound and gathered in the Sudharma Hall. Shakra (the lord of the Trayastrimsha Heaven) expounded the subtle Dharma (Buddhist teachings) to them, guiding them towards the quiet practice of detachment from desires. This sound has no form and cannot be seen, yet it can benefit the devas. How much more so can the manifested body of a sentient being (referring to the bodies that Buddhas and Bodhisattvas manifest to save sentient beings) not greatly benefit all the world? When the devas and asuras (a type of warring god) fought, the devas were greatly terrified. Due to the devas' own merits and power, a voice came from the sky saying, 'Do not be afraid.' Upon hearing this comforting voice, the devas immediately dispelled their fear and generated great strength. At this time, the asuras became fearful, and their armies all scattered. How much more so can the wonderful sound of amrita eliminate all the fears of sentient beings. With great compassion, it can destroy all demons, and the quiet and wonderful sound can eliminate afflictions. Shakra universally responded to ninety-two nayutas (a unit of large numbers) of devis (goddesses). Each devi thought in her heart that the king of the devas was only enjoying himself with her. Shakra manifested himself and gathered in the Sudharma Hall, expounding the Dharma to the devas, making them happy. Shakra is able to manifest such great supernatural transformations in a single thought. Although Shakra has greed, hatred, and delusion, he can make his retinue happy. How much more so can the divine power cultivated over countless kalpas (eons) not make all sentient beings happy? The six kings of the Paranirmitavasavartin Heaven (the sixth heaven of the desire realm) have freedom in the desire realm. They use karma and afflictions as a net, binding all ordinary beings. They also have greed, hatred, and delusion,
能伏欲界諸群生， 況具十種自在力， 而不令眾同其行？ 三千世界大梵王， 一切諸梵所住處， 悉能現身於彼坐， 演暢微妙梵音聲。 彼於世間四梵道， 禪定五通得如意， 何況超出一切世， 禪定解脫不自在？ 摩醯首羅智自在， 大海龍王降雨時， 悉能分別數其渧， 於一念中皆明瞭。 無量億劫勤修學， 得是無上菩提智， 云何當於一念中， 不知一切眾生心？ 眾生業報難思議， 因大風輪起世界， 巨海諸山天宮殿， 眾寶光明萬物種， 亦能興云降大雨， 亦能散滅諸雲氣， 亦能成熟一切谷， 亦大饒益群生類。 風不能學波羅蜜， 亦不學佛諸功德， 猶成不可思議事， 何況具足諸愿者？ 男子女人諸異類， 海龍雷震大音聲， 悉能了知皆如響， 逮無障礙無盡辯， 為一切眾說妙法， 其有聞者悉歡喜。 如海奇特未曾有， 印現一切眾像類， 大身眾生妙寶藏， 眾流悉入無增損。 如是眾生平等印， 無盡功德禪解脫， 一切智慧諸功德， 增長眾善無厭足。 龍王示現自在時， 從金剛際至他化， 興云充遍四天下， 其云種種莊嚴色。 第六他化自在天，
【現代漢語翻譯】 現代漢語譯本 能夠降伏欲界的所有眾生，更何況是具備十種自在力量的，難道不能讓眾生與他同行嗎？ 三千世界的大梵天王（Mahābrahmā，色界初禪天的天主），以及一切諸梵天（Brahmā，色界諸天）所居住的地方，都能在那裡顯現自身，宣說微妙的梵天之音。 他們於世間四梵道（梵天所行的四種禪定），通過禪定和五神通（Abhijñā，天眼通、天耳通、他心通、宿命通、神足通）獲得如意自在，更何況是超出一切世間的，禪定解脫難道會不自在嗎？ 摩醯首羅（Maheśvara，色界頂天的天主）的智慧是自在的，大海龍王降雨的時候，他都能分辨計算出雨滴的數量，在一念之間全部明瞭。 經過無量億劫的勤奮修學，才獲得這無上的菩提智慧，怎麼會連一念之間都不能知道一切眾生的心呢？ 眾生的業報難以思議，因為大風輪（Vāyu-maṇḍala，支撐世界的風輪）而生起世界，巨大的海洋、山脈、天宮殿宇，各種珍寶的光明和萬物種類， 也能興起雲彩降下大雨，也能消散滅除各種雲氣，也能使一切穀物成熟，也能大大地饒益各種眾生。 風不能學習波羅蜜（Pāramitā，到達彼岸的方法），也不學習佛的各種功德，尚且能成就不可思議的事情，更何況是具足各種願望的人呢？ 男子、女人以及各種不同的眾生，海龍（Nāga，龍族）雷鳴般的大音聲，都能了知，都像迴響一樣，獲得無障礙無盡的辯才， 為一切眾生宣說微妙的佛法，聽到的人都歡喜。 就像大海奇特而未曾有，能映現一切眾生的形象，大身眾生是妙寶的寶藏，各種河流都流入其中而沒有增減。 就像這樣，眾生是平等的印記，擁有無盡的功德、禪定和解脫，一切智慧和各種功德，增長各種善行而沒有厭足。 龍王示現自在的時候，從金剛際（Vajra-kūṭa，世界的底部）到他化自在天（Paranirmitavaśavartin，欲界頂天的天主）， 興起的雲彩充滿整個四天下（Caturdvīpaka，須彌山周圍四大洲），那些雲彩有各種莊嚴的色彩。 第六他化自在天（Paranirmitavaśavartin，欲界頂天的天主），
【English Translation】 English version Able to subdue all beings in the desire realm, how much more so one who possesses the ten powers of mastery, could they not lead beings to walk the same path? The Great Brahma King (Mahābrahmā) of the three thousand worlds, and all the places where the various Brahmas (Brahmā) dwell, can manifest themselves there, proclaiming the subtle Brahma sounds. They, in the four Brahma paths (the four meditative states of Brahma) of the world, through meditation and the five supernormal powers (Abhijñā: divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and magical powers), attain freedom and ease. How much more so one who transcends all worlds, would their meditation and liberation not be free? Maheśvara's (Maheśvara) wisdom is free and unhindered. When the Dragon King of the great ocean sends down rain, he can distinguish and count the number of raindrops, understanding them all in a single thought. Having diligently cultivated for countless eons, one attains this supreme Bodhi wisdom. How could one not know the minds of all beings in a single thought? The karmic retributions of beings are inconceivable. Because of the great wind wheel (Vāyu-maṇḍala), the world arises, with vast oceans, mountains, heavenly palaces, the light of various treasures, and all kinds of things. It can also raise clouds and send down great rain, and it can also scatter and dispel various clouds. It can also ripen all grains, and greatly benefit all kinds of beings. The wind does not learn the pāramitās (Pāramitā, perfections), nor does it learn the various merits of the Buddha, yet it can accomplish inconceivable things. How much more so one who is endowed with all kinds of wishes? Men, women, and all kinds of different beings, the great thunderous sounds of the sea dragons (Nāga), can all be understood, like echoes. They attain unobstructed and inexhaustible eloquence, proclaiming the subtle Dharma for all beings, and those who hear it are all delighted. Like the ocean, which is unique and unprecedented, it can reflect the images of all beings. The great-bodied beings are a treasure of wonderful jewels, and all the rivers flow into it without increase or decrease. Just like this, beings are the equal mark, possessing inexhaustible merits, meditation, and liberation. All wisdom and various merits increase all good deeds without satiety. When the Dragon King manifests his freedom, from the Vajra-kūṭa (the bottom of the world) to the Paranirmitavaśavartin (the highest heaven of the desire realm), the clouds that arise fill the entire four continents (Caturdvīpaka), and those clouds have various magnificent colors. The sixth Paranirmitavaśavartin heaven (Paranirmitavaśavartin),
于彼云色如黃金， 化樂天上云赤色， 兜率陀天白寶色， 夜摩天上琉璃色， 三十三天碼瑙色， 四王天上玻璃色， 于大海上金剛色， 緊那羅中妙香色， 諸龍住處蓮華色， 微密天中白鵝色， 阿修羅中狀如山， 郁單越中金野馬， 閻浮提境云青色， 餘二天下雜種色， 隨眾所樂以應之。 又復他化自在天， 雲中電耀如日光， 化樂天上如月光， 兜率天上閻浮金， 夜摩天上白寶色， 釋處金云如野馬， 四王天上最妙色， 于大海上赤寶色， 緊那羅中青琉璃， 諸龍住處寶藏色， 微密天中玻璃色， 阿修羅中瑪瑙色， 郁單越境火珠色， 閻浮提界青寶色， 餘二天下雜莊嚴， 隨眾所樂以應之。 他化雷震如梵音， 化樂天上妙音聲， 兜率天上妓樂音， 夜摩天上天女音， 于彼忉利諸天上， 緊那羅女妙音聲， 四王天上乾闥聲， 緊那羅中簫笛聲， 于彼一切大海中， 猶如兩山相擊聲， 諸龍住處頻伽聲， 微密天中龍女聲， 阿修羅中天鼓聲， 於人道中海潮聲。 又復他化自在天， 雨妙香華為莊嚴， 化樂天上薝蔔華， 曼陀羅華及澤香， 兜率天上摩尼珠，
【現代漢語翻譯】 現代漢語譯本 在那些地方，云的顏色像黃金一樣。 化樂天（Nirmanarati）上的云是紅色的，兜率陀天（Tusita）是白色寶色。 夜摩天（Yama）上的云是琉璃色，三十三天（Trayastrimsa）是瑪瑙色。 四王天（Caturmaharajika）上的云是玻璃色，在大海上是金剛色。 緊那羅（Kinnara）中是美妙的香色，諸龍居住的地方是蓮花色。 微密天（Brahma Parisadya）中是白鵝色，阿修羅（Asura）中形狀像山。 郁單越（Uttarakuru）中是金色的野馬，閻浮提（Jambudvipa）的云是青色。 其餘兩個天下是雜色，隨著眾生的喜好而應現。 此外，他化自在天（Paranirmitavasavartin）的雲中閃電像日光一樣。 化樂天上的云像月光，兜率天上是閻浮金（Jambunada gold）。 夜摩天上是白色寶色，釋天（Sakra）處金色的云像野馬。 四王天上是最美妙的顏色，在大海上是赤寶色。 緊那羅中是青琉璃色，諸龍居住的地方是寶藏色。 微密天中是玻璃色，阿修羅中是瑪瑙色。 郁單越境是火珠色，閻浮提界是青寶色。 其餘兩個天下是雜色莊嚴，隨著眾生的喜好而應現。 他化天的雷聲像梵音，化樂天上是美妙的聲音。 兜率天上是妓樂的聲音，夜摩天上是天女的聲音。 在忉利天（Trayastrimsa）的諸天上，緊那羅女發出美妙的聲音。 四王天上是乾闥婆（Gandharva）的聲音，緊那羅中是簫笛的聲音。 在一切大海中，就像兩座山相撞的聲音。 諸龍居住的地方是頻伽（Kalavinka）的聲音，微密天中是龍女的聲音。 阿修羅中是天鼓的聲音，在人道中是海潮的聲音。 此外，他化自在天以下妙香花為莊嚴。 化樂天上是薝蔔花（Champaka），曼陀羅花（Mandara）和澤香。 兜率天上是摩尼珠（Mani jewel），
【English Translation】 English version In those places, the color of the clouds is like gold. The clouds in Nirmanarati (Heaven of Enjoying Creation) are red, and in Tusita (Heaven of Contentment) they are white treasure color. The clouds in Yama (Heaven of Time) are lapis lazuli color, and in Trayastrimsa (Heaven of the Thirty-Three) they are agate color. The clouds in Caturmaharajika (Heaven of the Four Kings) are glass color, and over the great ocean they are diamond color. In the Kinnaras (Celestial Musicians), they are a wonderful fragrance color, and where the dragons dwell, they are lotus color. In Brahma Parisadya (Heaven of Brahma's Retinue), they are white goose color, and in the Asuras (Demigods), they are shaped like mountains. In Uttarakuru (Northern Continent), they are golden wild horses, and the clouds in Jambudvipa (Southern Continent) are blue. The other two continents have mixed colors, appearing according to the preferences of the beings. Furthermore, in Paranirmitavasavartin (Heaven of Controlling Others' Creations), the lightning in the clouds is like sunlight. The clouds in Nirmanarati are like moonlight, and in Tusita they are Jambunada gold. In Yama, they are white treasure color, and where Sakra (Indra) is, the golden clouds are like wild horses. In Caturmaharajika, they are the most wonderful color, and over the great ocean they are red treasure color. In the Kinnaras, they are blue lapis lazuli color, and where the dragons dwell, they are treasure color. In Brahma Parisadya, they are glass color, and in the Asuras, they are agate color. In Uttarakuru, they are fire pearl color, and in Jambudvipa, they are blue treasure color. The other two continents have mixed adornments, appearing according to the preferences of the beings. The thunder in Paranirmitavasavartin is like the Brahma sound, and in Nirmanarati, it is a wonderful sound. In Tusita, it is the sound of music, and in Yama, it is the sound of celestial maidens. In the heavens of Trayastrimsa, the Kinnara maidens make wonderful sounds. In Caturmaharajika, it is the sound of Gandharvas (Celestial Musicians), and in the Kinnaras, it is the sound of flutes and pipes. In all the great oceans, it is like the sound of two mountains colliding. Where the dragons dwell, it is the sound of Kalavinkas (Mythical Birds), and in Brahma Parisadya, it is the sound of dragon maidens. In the Asuras, it is the sound of celestial drums, and in the human realm, it is the sound of ocean tides. Furthermore, in Paranirmitavasavartin, they are adorned with wonderful fragrant flowers. In Nirmanarati, they are Champaka flowers, Mandara flowers, and fragrant scents. In Tusita, they are Mani jewels,
無上種種莊嚴寶， 明凈髻珠如月光， 上妙細衣鍊金色， 夜摩幢蓋幡莊嚴， 華鬘涂香勝莊嚴， 赤真珠衣金絞絡， 種種微妙眾妓樂， 三十三天如意珠， 堅固殊妙栴檀香， 種種鬱金諸天華， 雨雜清凈華香水， 四王天雨上味膳， 眾味具足生氣力。 又雨不可思議寶， 龍王降是種種雨， 又復于彼大海中， 一一雨渧如車軸， 無量眾寶不可盡， 又雨種種莊嚴寶， 緊那雨華青寶衣， 摩利妙華細末香， 種種妓樂悉具足， 如是無量妙莊嚴。 諸龍住處赤真珠， 微密天中火珠寶， 阿修羅中雨兵仗， 摧伏一切諸怨敵。 郁單無價寶瓔珞， 弗婆俱耶二天下， 婆師波利薝蔔華， 清凈妙寶解脫華， 閻浮提雨清凈水， 柔軟悅澤常應時。 長養眾果香華樹， 隨時成熟益眾生， 如是無量難思議， 興云雷震種種雨， 自於宮殿身不動， 能現自在不思議。 于彼海中為尊主， 示現神變難思議， 況入法海盡源底， 云何不能大神變？ 如我所說諸譬諭， 為深智慧菩薩故， 無畏大士無倫匹， 逮得自在諸解脫， 微妙無量勝智者， 能說如是解脫門， 諸未曾有奇特法，
【現代漢語翻譯】 現代漢語譯本 無上種種莊嚴的寶物， 明淨髮髻上的寶珠如月光般皎潔，上等的精美衣裳如同煉過的黃金般閃耀， 夜摩天（Yama）的寶幢、寶蓋和幡旗莊嚴華麗，華鬘（mālā，花環）和涂香勝過一切莊嚴， 赤色的真珠衣裳用金線交織纏繞，各種美妙的音樂和歌舞， 三十三天（Trayastriṃśa）的如意寶珠，堅固殊勝的栴檀香， 各種鬱金香和諸天之花，降下混合著清凈花香的水， 四王天（Cāturmahārājika）降下上等的美味佳餚，各種味道俱全，能增長氣力。 又降下不可思議的寶物，龍王降下各種各樣的雨， 又在那大海之中，每一滴雨都像車軸一樣粗大， 無量的寶物用之不盡，又降下各種莊嚴的寶物， 緊那羅（Kiṃnara）降下鮮花和青色的寶衣，摩利花（Mallika）和細末香， 各種音樂和歌舞都完備齊全，像這樣無量美妙的莊嚴。 諸龍居住的地方有赤色的真珠，微密天（Sūkṣma-deva）中有火珠寶， 阿修羅（Asura）中降下兵器，摧毀一切怨敵。 郁單越（Uttarakuru）有無價的寶瓔珞，弗婆提（Pūrvavideha）和俱盧洲（Aparagodānīya）二天下， 婆師波利（Vāsikā）和薝蔔花（Campaka），清凈美妙的解脫之花， 閻浮提（Jambudvīpa）降下清凈的水，柔軟潤澤，時常應時而降。 生長各種果實和香花樹，隨時成熟，利益眾生， 像這樣無量難以思議，興起雲彩，雷聲震動，降下各種各樣的雨， 自己身處宮殿之中，身體不動，卻能顯現自在不可思議的力量。 在那大海之中作為尊主，示現神通變化難以思議， 何況進入法海，窮盡源底，怎麼不能有大神變呢？ 就像我所說的這些譬喻，是爲了具有深邃智慧的菩薩的緣故， 無畏的大士，無與倫比，獲得自在的各種解脫， 微妙無量殊勝的智者，能夠宣說這樣的解脫之門， 這些是前所未有的奇特之法。
【English Translation】 English version Supreme and various magnificent treasures, The clear and bright jewel on the hair knot is like moonlight, the finest exquisite clothes shine like refined gold, The jeweled banners, canopies, and flags of the Yama heaven are magnificent, garlands and fragrant ointments surpass all adornments, Red pearl garments are interwoven with gold threads, various wonderful music and dances, The wish-fulfilling jewels of the Trayastriṃśa heaven, the firm and excellent sandalwood incense, Various turmeric and heavenly flowers, rain mixed with pure fragrant water, The Cāturmahārājika heaven rains down supreme delicacies, with all kinds of flavors, increasing strength. Also raining down inconceivable treasures, the dragon kings send down various kinds of rain, And in that great ocean, each raindrop is as thick as a chariot axle, The immeasurable treasures are inexhaustible, and various magnificent treasures are rained down, The Kiṃnaras rain down flowers and blue precious garments, Mallika flowers and fine powdered incense, Various music and dances are all complete, like this immeasurable wonderful adornment. The dwelling places of the dragons have red pearls, the Sūkṣma-devas have fire jewels, The Asuras rain down weapons, destroying all enemies. Uttarakuru has priceless jeweled necklaces, Pūrvavideha and Aparagodānīya, the two continents, Vāsikā and Campaka flowers, pure and wonderful flowers of liberation, Jambudvīpa rains down pure water, soft and moist, always timely. Growing various fruits and fragrant flower trees, ripening in due season, benefiting all beings, Like this, immeasurable and inconceivable, raising clouds, thunder rumbling, raining down various kinds of rain, Being in the palace, the body does not move, yet can manifest free and inconceivable power. Being the lord in that great ocean, manifesting miraculous transformations that are difficult to conceive, How much more so, entering the ocean of Dharma, exhausting its source, how can there not be great miraculous transformations? Like these parables I have spoken, it is for the sake of Bodhisattvas with profound wisdom, The fearless great beings, unparalleled, attain the various liberations of freedom, The subtle, immeasurable, and supreme wise ones, are able to proclaim such a gate of liberation, These are unprecedented and extraordinary Dharmas.
一切不能報其恩， 聞是甚深勝解脫， 信解受持為他說， 世間一切諸凡夫， 信是法者甚難得， 思惟無量諸善法， 本有因力故能信， 一切世界諸群生， 鮮有欲求聲聞道， 求緣覺者轉復少， 求大乘者甚希有， 求大乘者猶為易， 能信是法為甚難， 況能受持正憶念， 如說修行真實解， 若以三千大千界， 頂戴一劫身不動， 彼之所作未為難， 信是法者為甚難， 大千塵數眾生類， 一劫供養諸樂具， 彼之功德未為勝， 信是法者為殊勝， 若以掌持十佛剎， 于虛空中住一劫， 彼之所作未為難， 信是法者為甚難。 十佛剎塵眾生類， 一劫供養諸樂具， 彼之功德未為勝， 信是法者為殊勝。 十剎塵數諸如來， 一劫恭敬而供養， 若能受持此品者， 功德于彼為最勝。」 賢首說此品竟時， 十方世界六返動， 諸魔宮殿如聚墨， 光照十方惡道滅。 一切十方諸如來， 悉皆普現賢首前， 各伸右手摩其頂， 賢首菩薩德無量。 以其右手摩頂已， 一切如來讚歎言： 「善哉善哉真佛子， 快說是法我隨喜。」◎
◎大方廣佛華嚴經◎佛升須彌頂品第九
爾時，如
【現代漢語翻譯】 現代漢語譯本 一切的恩情都無法報答， 聽聞這是甚深殊勝的解脫法門， 能夠信受理解、受持併爲他人宣說， 世間一切的凡夫俗子， 能夠相信此法的人非常難得。 思惟無量無邊的善法， 因為本有的因緣力量才能相信。 一切世界中的眾生， 很少有人想要追求聲聞道（Sravaka-yana，小乘佛教的修行道路）， 追求緣覺道（Pratyekabuddha-yana，獨自覺悟的修行道路）的人就更少了， 追求大乘道（Mahayana，菩薩的修行道路）的人更是稀有。 追求大乘道還算容易， 能夠相信此法就非常困難了， 更何況能夠受持、正確憶念， 如所說的那樣修行並真實理解。 如果有人用三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個巨大世界） 頂戴在頭上，一劫（kalpa，佛教的時間單位，非常長的時間）的時間身體不動， 他所做的還不算難， 相信此法才是最難的。 如果用大千世界微塵數那麼多的眾生， 用一劫的時間供養各種樂具， 他們所做的功德還不如， 相信此法的功德殊勝。 如果有人用手掌托起十個佛剎（Buddha-ksetra，佛所教化的世界）， 在虛空中停留一劫的時間， 他所做的還不算難， 相信此法才是最難的。 如果用十個佛剎微塵數那麼多的眾生， 用一劫的時間供養各種樂具， 他們所做的功德還不如， 相信此法的功德殊勝。 如果用十個佛剎微塵數那麼多的如來（Tathagata，佛的稱號）， 用一劫的時間恭敬供養， 如果有人能夠受持此品（章節）， 他的功德比他們還要殊勝。 賢首（賢首菩薩，菩薩名）說完此品的時候， 十方世界發生了六種震動， 諸魔的宮殿如同墨汁一般黑暗， 光明照耀十方，惡道（地獄、餓鬼、畜生）的苦難都消滅了。 十方一切的如來， 都普遍顯現在賢首菩薩面前， 各自伸出右手摩賢首的頭頂， 賢首菩薩的功德無量。 用右手摩頂之後， 一切如來都讚歎說： 『善哉善哉，真正的佛子， 你能夠宣說此法，我非常隨喜。』 ◎《大方廣佛華嚴經》◎《佛升須彌頂品》第九 爾時，如
【English Translation】 English version All kindness cannot be repaid, Hearing this profound and supreme liberation, To believe, understand, uphold, and preach it to others, Among all the ordinary beings in the world, Those who believe in this Dharma are very rare. Contemplating immeasurable good dharmas, One can believe because of the power of past causes. Among all living beings in all worlds, Few desire to seek the Sravaka-yana (the path of the Hearers, the path of Hinayana Buddhism), Even fewer seek the Pratyekabuddha-yana (the path of the solitary Buddhas), And those who seek the Mahayana (the path of the Bodhisattvas) are extremely rare. Seeking the Mahayana is still relatively easy, But to believe in this Dharma is extremely difficult, Let alone to uphold it, correctly remember it, Practice as taught, and truly understand it. If one were to carry the Trisahasra-Mahasahasra-Lokadhatu (a great chiliocosm, a vast world system in Buddhist cosmology) On their head for a kalpa (an extremely long period of time) without moving their body, What they have done is not difficult, To believe in this Dharma is the most difficult. If beings as numerous as the dust particles in a great chiliocosm, Were to offer various pleasures for a kalpa, Their merits would not surpass, The merit of believing in this Dharma. If one were to hold ten Buddha-ksetras (Buddha-fields, realms of a Buddha's teaching) in their palm, And remain in space for a kalpa, What they have done is not difficult, To believe in this Dharma is the most difficult. If beings as numerous as the dust particles in ten Buddha-ksetras, Were to offer various pleasures for a kalpa, Their merits would not surpass, The merit of believing in this Dharma. If Tathagatas (Buddhas) as numerous as the dust particles in ten Buddha-ksetras, Were to be respectfully offered to for a kalpa, If one could uphold this chapter, Their merit would be the most supreme. When the Worthy Leader (Worthy Leader Bodhisattva) finished speaking this chapter, The ten directions of the world shook in six ways, The palaces of the demons became as dark as ink, Light illuminated the ten directions, and the suffering of the evil paths (hell, hungry ghosts, animals) was extinguished. All the Tathagatas of the ten directions, Universally appeared before the Worthy Leader Bodhisattva, Each extended their right hand and stroked the Worthy Leader's head, The merits of the Worthy Leader Bodhisattva are immeasurable. After stroking his head with their right hand, All the Tathagatas praised and said: 'Excellent, excellent, true child of the Buddha, We rejoice that you have preached this Dharma.' ◎The Avatamsaka Sutra◎Chapter Nine: The Buddha Ascends Mount Sumeru At that time, as
來威神力故，十方一切諸佛世界諸四天下，一一閻浮提，皆有如來坐菩提樹下，無不顯現。彼諸菩薩各承佛神力，說種種法。皆悉自謂：在於佛所。
爾時，世尊威神力故，不起此座，升須彌頂，向帝釋殿。爾時，帝釋遙見佛來，即于妙勝殿上，敷置眾寶師子之座。以萬種雜寶而莊嚴之；萬種寶帳彌覆其上；以萬寶網而絞絡之；次上萬種眾妙寶蓋、天繒雜寶以為垂帶；萬種瓔珞而莊嚴之；萬種寶衣以敷座上。一萬天子在前立侍；一萬梵天而圍繞之；一萬光明以為照耀。
爾時，帝釋為佛莊嚴師子座已，合掌恭敬白佛言：「善來世尊！唯愿哀處我此宮殿。」爾時，世尊即受其請，升妙勝殿；一切十方亦復如是。爾時，帝釋無量樂音，佛神力故，寂然無聲。即自憶念於過去佛所種諸善根，以偈頌曰：
「迦葉如來具大慈， 諸吉祥中最無上， 彼佛曾來入此處， 是故此地最吉祥。 拘那牟尼慧無礙， 諸吉祥中最無上， 彼佛曾來入此處， 是故此地最吉祥。 拘樓佛身如金山， 諸吉祥中最無上， 彼佛曾來入此處， 是故此地最吉祥。 隨葉如來離三垢， 諸吉祥中最無上， 彼佛曾來入此處， 是故此地最吉祥。 尸棄如來常寂然， 諸吉祥中最無上， 彼
【現代漢語翻譯】 現代漢語譯本 憑藉佛陀的威神之力，十方一切諸佛世界中的所有四天下，每一個閻浮提（Jambudvipa，指我們所居住的這個世界），都有如來（Tathagata，佛的稱號）坐在菩提樹下，無不顯現。那些菩薩們各自承蒙佛陀的神力，宣說種種佛法。他們都各自認為：自己是在佛陀的身邊。 當時，世尊（釋迦牟尼佛）憑藉威神之力，沒有離開原來的座位，就升到了須彌山頂（Mount Sumeru，佛教宇宙觀中的中心山），前往帝釋天（Indra，佛教的護法神）的宮殿。那時，帝釋天遠遠地看見佛陀到來，立即在妙勝殿上，鋪設了用各種珍寶裝飾的獅子座。用萬種雜寶來莊嚴它；用萬種寶帳覆蓋在上面；用萬寶網纏繞著它；接著在上面安置萬種奇妙的寶蓋，用天繒雜寶作為垂帶；用萬種瓔珞來莊嚴它；用萬種寶衣鋪在座位上。一萬天子在前面侍立；一萬梵天（Brahma，佛教的護法神）圍繞著它；一萬光明照耀著它。 當時，帝釋天為佛陀莊嚴好獅子座后，合掌恭敬地對佛陀說：『善來世尊！唯愿您慈悲地降臨到我的宮殿。』當時，世尊接受了他的邀請，升上了妙勝殿；十方一切世界也是如此。當時，帝釋天所發出的無量美妙的音樂，因為佛陀的神力，寂靜無聲。他立即回憶起過去在諸佛那裡所種下的各種善根，用偈頌說道： 『迦葉如來（Kasyapa Buddha）具足大慈悲，在一切吉祥中最為無上，那位佛陀曾經來到這裡，因此這地方最為吉祥。 拘那牟尼（Kanakamuni Buddha）的智慧沒有障礙，在一切吉祥中最為無上，那位佛陀曾經來到這裡，因此這地方最為吉祥。 拘樓佛（Krakucchanda Buddha）的身體如同金山，在一切吉祥中最為無上，那位佛陀曾經來到這裡，因此這地方最為吉祥。 隨葉如來（Vishvabhu Buddha）遠離三垢（貪嗔癡），在一切吉祥中最為無上，那位佛陀曾經來到這裡，因此這地方最為吉祥。 尸棄如來（Sikhi Buddha）常常寂靜安然，在一切吉祥中最為無上，那位
【English Translation】 English version By the power of the Buddha's divine might, in all the four continents of every Buddha-world in the ten directions, in each Jambudvipa (the world we inhabit), there are Tathagatas (a title for the Buddha) sitting under Bodhi trees, all of them manifesting. Those Bodhisattvas, each relying on the Buddha's divine power, preach various Dharmas. They all think to themselves: 'I am in the presence of the Buddha.' At that time, the World Honored One (Shakyamuni Buddha), by the power of his divine might, without rising from his seat, ascended to the summit of Mount Sumeru (the central mountain in Buddhist cosmology), towards the palace of Indra (a guardian deity in Buddhism). At that time, Indra, seeing the Buddha coming from afar, immediately arranged a lion's seat adorned with various treasures in the Wonderful Victory Palace. It was decorated with ten thousand kinds of miscellaneous treasures; covered with ten thousand kinds of jeweled canopies; entwined with ten thousand jeweled nets; and then placed upon it ten thousand kinds of wonderful jeweled canopies, with heavenly silk and miscellaneous treasures as hanging ornaments; adorned with ten thousand kinds of necklaces; and covered with ten thousand kinds of precious garments. Ten thousand heavenly beings stood in attendance in front; ten thousand Brahmas (a guardian deity in Buddhism) surrounded it; and ten thousand lights illuminated it. At that time, after Indra had adorned the lion's seat for the Buddha, he respectfully joined his palms and said to the Buddha: 'Welcome, World Honored One! May you compassionately come to my palace.' At that time, the World Honored One accepted his invitation and ascended to the Wonderful Victory Palace; all the worlds in the ten directions were also like this. At that time, the immeasurable beautiful music that Indra was producing became silent due to the Buddha's divine power. He immediately recalled the various good roots he had planted in the past with the Buddhas, and spoke in verses: 'Kasyapa Buddha (a past Buddha) is full of great compassion, the most supreme among all auspiciousness, that Buddha once came here, therefore this place is most auspicious. Kanakamuni Buddha (a past Buddha) has unobstructed wisdom, the most supreme among all auspiciousness, that Buddha once came here, therefore this place is most auspicious. Krakucchanda Buddha (a past Buddha) has a body like a golden mountain, the most supreme among all auspiciousness, that Buddha once came here, therefore this place is most auspicious. Vishvabhu Buddha (a past Buddha) is free from the three defilements (greed, hatred, and delusion), the most supreme among all auspiciousness, that Buddha once came here, therefore this place is most auspicious. Sikhi Buddha (a past Buddha) is always peaceful and serene, the most supreme among all auspiciousness, that
佛曾來入此處， 是故此地最吉祥。 毗婆尸佛如滿月， 諸吉祥中最無上， 彼佛曾來入此處， 是故此地最吉祥。 弗沙明達第一義， 諸吉祥中最無上， 彼佛曾來入此處， 是故此地最吉祥。 提舍如來辯無礙， 諸吉祥中最無上， 彼佛曾來入此處， 是故此地最吉祥。 波頭摩佛凈無垢， 諸吉祥中最無上， 彼佛曾來入此處， 是故此地最吉祥。 錠光如來明普照， 諸吉祥中最無上， 彼佛曾來入此處， 是故此地最吉祥。」
如此間帝釋，佛神力故，以偈讚歎十佛功德；如是十方帝釋，各自憶念過去佛所所種善根，以偈讚歎亦復如是。爾時，世尊升師子座，結跏趺坐。坐已，宮殿忽然廣博如忉利天處，一切十方，亦復如是。
大方廣佛華嚴經菩薩雲集妙勝殿上說偈品第十
爾時，十方各過百佛世界微塵數剎，一一方各十世界，其世界名因陀羅；次名蓮華；次名眾寶；次名優缽羅；次名妙行；次名善行；次名歡喜；次名星宿；次名無厭慈；次名虛空。其佛號不變月；次號無盡月；次號不動月；次號香風月；次號自在天月；次號清凈月；次號無上月；次號星宿月；次號不衰變月；次號無量自在月。其菩薩名法慧；次名一切慧；次名勝慧
【現代漢語翻譯】 現代漢語譯本 佛陀曾來過這裡，因此這地方最為吉祥。 毗婆尸佛（Vipasyin Buddha）如同滿月般圓滿，在一切吉祥中最為殊勝， 他曾來過這裡，因此這地方最為吉祥。 弗沙佛（Phussa Buddha）明瞭第一義諦，在一切吉祥中最為殊勝， 他曾來過這裡，因此這地方最為吉祥。 提舍佛（Tissa Buddha）的辯才無礙，在一切吉祥中最為殊勝， 他曾來過這裡，因此這地方最為吉祥。 波頭摩佛（Paduma Buddha）清凈無垢，在一切吉祥中最為殊勝， 他曾來過這裡，因此這地方最為吉祥。 錠光佛（Dipankara Buddha）的光明普照，在一切吉祥中最為殊勝， 他曾來過這裡，因此這地方最為吉祥。 此時，此間的帝釋（Indra），因佛陀的神力，以偈頌讚嘆十方佛的功德；如同這樣，十方世界的帝釋，各自憶念過去佛所種下的善根，也以偈頌讚嘆，情況也是如此。當時，世尊升上獅子座，結跏趺坐。坐定后，宮殿忽然變得廣闊如忉利天（Trayastrimsa）的境界，一切十方世界，也都是如此。 《大方廣佛華嚴經》菩薩雲集妙勝殿上說偈品第十 當時，十方世界各過百佛世界微塵數剎土，每一方各有十個世界，其世界名稱依次為因陀羅（Indra）、蓮華（Padma）、眾寶（Sarvaratna）、優缽羅（Utpala）、妙行（Sucharita）、善行（Subhachara）、歡喜（Pramudita）、星宿（Nakshatra）、無厭慈（Apratihata-maitri）、虛空（Akasha）。其佛號依次為不變月（Acala-chandra）、無盡月（Ananta-chandra）、不動月（Acalita-chandra）、香風月（Sugandha-vayu-chandra）、自在天月（Ishvara-deva-chandra）、清凈月（Vishuddha-chandra）、無上月（Anuttara-chandra）、星宿月（Nakshatra-chandra）、不衰變月（Aksaya-chandra）、無量自在月（Apramana-ishvara-chandra）。其菩薩名稱依次為法慧（Dharma-mati）、一切慧（Sarva-mati）、勝慧（Uttama-mati）。
【English Translation】 English version The Buddha once came to this place, therefore this place is most auspicious. Vipasyin Buddha (Vipasyin Buddha) is like a full moon, most supreme among all auspiciousness, He once came to this place, therefore this place is most auspicious. Phussa Buddha (Phussa Buddha) understood the ultimate truth, most supreme among all auspiciousness, He once came to this place, therefore this place is most auspicious. Tissa Buddha (Tissa Buddha) had unobstructed eloquence, most supreme among all auspiciousness, He once came to this place, therefore this place is most auspicious. Paduma Buddha (Paduma Buddha) was pure and immaculate, most supreme among all auspiciousness, He once came to this place, therefore this place is most auspicious. Dipankara Buddha (Dipankara Buddha)'s light shone universally, most supreme among all auspiciousness, He once came to this place, therefore this place is most auspicious. At this time, Indra (Indra) of this realm, due to the Buddha's divine power, praised the merits of the ten Buddhas with verses; likewise, the Indras of the ten directions, each recalling the good roots planted by the past Buddhas, also praised with verses, and the situation was the same. At that time, the World Honored One ascended the lion throne and sat in the lotus position. After sitting, the palace suddenly became as vast as the realm of Trayastrimsa (Trayastrimsa), and all the ten directions were also like this. The Tenth Chapter of the Avatamsaka Sutra: The Assembly of Bodhisattvas in the Wondrous and Excellent Palace Reciting Verses At that time, each of the ten directions passed through as many lands as the dust particles of a hundred Buddha worlds, and each direction had ten worlds. The names of these worlds were, in order, Indra (Indra), Padma (Padma), Sarvaratna (Sarvaratna), Utpala (Utpala), Sucharita (Sucharita), Subhachara (Subhachara), Pramudita (Pramudita), Nakshatra (Nakshatra), Apratihata-maitri (Apratihata-maitri), and Akasha (Akasha). The names of the Buddhas were, in order, Acala-chandra (Acala-chandra), Ananta-chandra (Ananta-chandra), Acalita-chandra (Acalita-chandra), Sugandha-vayu-chandra (Sugandha-vayu-chandra), Ishvara-deva-chandra (Ishvara-deva-chandra), Vishuddha-chandra (Vishuddha-chandra), Anuttara-chandra (Anuttara-chandra), Nakshatra-chandra (Nakshatra-chandra), Aksaya-chandra (Aksaya-chandra), and Apramana-ishvara-chandra (Apramana-ishvara-chandra). The names of the Bodhisattvas were, in order, Dharma-mati (Dharma-mati), Sarva-mati (Sarva-mati), and Uttama-mati (Uttama-mati).
；次名功德慧；次名精進慧；次名善慧；次名智慧；次名真實慧；次名無上慧；次名堅固慧。此諸菩薩各于其國佛所，凈修梵行。
爾時，佛神力故，彼一一菩薩，各將一佛世界微塵數菩薩眷屬俱，來詣佛所，恭敬禮拜。又佛神力故，化作寶藏師子之座，結跏趺坐，充滿十方。如此世界須彌山頂，菩薩雲集；十方世界亦復如是。
爾時，世尊從兩足指，放百千億妙色光明，普照十方一切世界諸四天下菩提樹下須彌山頂妙勝殿上，如來大眾，皆悉顯現。爾時，法慧菩薩承佛神力，普觀十方，以偈頌曰：
「天人師悉現， 一切嚴凈剎， 須彌山王頂， 帝釋妙勝殿， 哀受天王請， 故處其宮殿， 一一各以十， 吉祥偈贊佛。 諸佛大眷屬， 清凈菩薩眾， 斯從十方來， 跏趺正安坐。 各同其名字， 如我菩薩眾， 舍離於本剎， 往詣諸佛所。 本國諸世尊， 名號皆悉同， 各于其佛所， 凈修菩薩行。 諸佛子當知， 如來威神力， 一切世界中， 各謂佛在前。 今我等見佛， 坐釋妙勝殿， 十方亦如是， 如來自在力。 一切世界中， 發心求佛者， 先立清凈愿， 修習菩薩行。 菩薩凈修行， 無量無數劫
【現代漢語翻譯】 現代漢語譯本：其次名為功德慧（具有功德的智慧），其次名為精進慧（精進修行的智慧），其次名為善慧（善良的智慧），其次名為智慧（洞察真理的智慧），其次名為真實慧（真實的智慧），其次名為無上慧（至高無上的智慧），其次名為堅固慧（堅定不移的智慧）。這些菩薩各自在他們所在國土的佛陀那裡，清凈地修持梵行。 當時，由於佛陀的神力，那些每一位菩薩，各自帶領著一個佛世界微塵數（數量極多）的菩薩眷屬，來到佛陀所在之處，恭敬地禮拜。又由於佛陀的神力，化現出寶藏獅子之座，結跏趺坐（一種坐姿），充滿十方。就像這個世界的須彌山頂一樣，菩薩雲集；十方世界也是如此。 當時，世尊從兩足的腳趾，放出百千億種美妙顏色的光明，普遍照耀十方一切世界的各個四天下（佛教宇宙觀中的一個世界）菩提樹下、須彌山頂的妙勝殿上，如來的大眾，都全部顯現出來。當時，法慧菩薩承蒙佛陀的神力，普遍觀察十方，用偈頌說道： 『天人導師都顯現，一切莊嚴清凈的剎土，須彌山王的山頂，帝釋天（佛教護法神）的妙勝殿，哀憫地接受天王的邀請，所以安住在他的宮殿中，每一位都用十種吉祥的偈頌讚美佛陀。 諸佛的大眷屬，清凈的菩薩眾，都從十方而來，結跏趺坐，端正安坐。各自的名字都相同，就像我們這些菩薩一樣，舍離了原本的國土，前往諸佛所在之處。 本國諸位世尊，名號都完全相同，各自在他們佛陀那裡，清凈地修持菩薩的修行。諸佛的弟子們應當知道，如來的威神之力，在一切世界中，都各自認為佛陀在自己面前。 現在我們看見佛陀，坐在帝釋天的妙勝殿中，十方世界也是如此，這是如來自在的力量。一切世界中，發心求佛的人，首先要立下清凈的誓願，修習菩薩的修行。 菩薩清凈的修行，經歷無量無數劫。
【English Translation】 English version: Next is named 'Merit Wisdom' (wisdom of merit), next is named 'Vigor Wisdom' (wisdom of diligent practice), next is named 'Good Wisdom' (wisdom of goodness), next is named 'Wisdom' (wisdom of insight), next is named 'True Wisdom' (wisdom of truth), next is named 'Supreme Wisdom' (supreme wisdom), next is named 'Firm Wisdom' (unwavering wisdom). These Bodhisattvas, each in their own Buddha-land, purely cultivate Brahma-conduct. At that time, due to the Buddha's spiritual power, each of those Bodhisattvas, each leading a retinue of Bodhisattvas as numerous as the dust particles of a Buddha-world, came to the Buddha's place, respectfully bowing in worship. Also, due to the Buddha's spiritual power, jeweled lion thrones were manifested, upon which they sat in full lotus posture, filling the ten directions. Just like the summit of Mount Sumeru in this world, Bodhisattvas gathered; the same was true in the ten directions. At that time, the World Honored One emitted from the toes of both feet hundreds of thousands of millions of rays of wondrous light, universally illuminating all the four continents (a world in Buddhist cosmology) under the Bodhi trees in all the worlds of the ten directions, and the wondrous palaces on the summit of Mount Sumeru, where the assembly of the Tathagata all appeared. At that time, Bodhisattva Dharma Wisdom, relying on the Buddha's spiritual power, universally observed the ten directions and spoke in verse: 'The Teacher of gods and humans all appears, in all the adorned and pure lands, on the summit of Mount Sumeru, in the wondrous palace of Indra (a Buddhist protector deity), compassionately accepting the invitation of the king of gods, therefore residing in his palace, each one praising the Buddha with ten auspicious verses. The great retinue of all Buddhas, the pure assembly of Bodhisattvas, all come from the ten directions, sitting in full lotus posture, upright and at ease. Each one has the same name, just like us Bodhisattvas, having left their original lands, going to the places of all Buddhas. The World Honored Ones in their original lands, all have the same names, each in their own Buddha's place, purely cultivating the practice of Bodhisattvas. Disciples of all Buddhas should know, the majestic spiritual power of the Tathagata, in all the worlds, each one thinks the Buddha is in front of them. Now we see the Buddha, sitting in Indra's wondrous palace, the same is true in the ten directions, this is the Tathagata's power of freedom. In all the worlds, those who aspire to Buddhahood, first establish pure vows, and cultivate the practice of Bodhisattvas. The pure practice of Bodhisattvas, continues for immeasurable and countless kalpas.'
， 於法界無礙， 無能測量者。 悉普照十方， 滅除愚癡闇， 一切無與等， 是故莫能知。」
爾時，一切慧菩薩承佛神力，普觀十方，以偈頌曰：
「無量無數劫， 雖常見如來， 於此正法中， 猶未睹真實， 妄想取諸法， 增長癡惑網， 輪迴生死中， 盲冥不見佛。 雖復觀諸法， 猶未見實相， 一切法生滅， 但著假名字， 一切法無生， 一切法無滅， 若能如是解， 諸佛常現前。 無取亦無見， 空寂無真實， 諸佛本來空， 不可得思量。 若解一切法， 不可思量者， 彼于諸煩惱， 其心無所染。 虛妄取法相， 是則為癡冥， 是故不見佛， 亦不得真實。 牟尼離三世， 相好悉具足， 于住無所住， 法界悉清凈。 因緣故法生， 因緣故法滅， 如是觀如來， 究竟離癡惑。 法慧先已說， 清凈微妙法， 我從彼勝聞， 菩提難思議。」
爾時，勝慧菩薩承佛神力，普觀十方，以偈頌曰：
「如來智甚深， 一切莫能測， 不知真實法， 世間悉迷惑。 童蒙思惟是， 虛妄取諸法， 是故不見佛， 具足清凈相。 愚癡心迷惑，
【現代漢語翻譯】 現代漢語譯本 在法界中沒有障礙，沒有能夠測量它的人。 佛的光輝普遍照耀十方，消滅愚癡的黑暗， 一切都無與倫比，所以沒有人能夠完全瞭解。
那時，一切慧菩薩憑藉佛的神力，普遍觀察十方，用偈頌說道：
『即使在無量無數劫中，常常見到如來（Tathagata，佛的稱號）， 對於這正法（dharma，佛法）的真諦，仍然沒有見到真實。 妄想執取諸法（dharma，一切事物），增長愚癡迷惑的羅網， 在生死輪迴中，盲目而看不見佛。 即使觀察諸法，仍然沒有見到實相（reality，事物的真實面貌）， 一切法的生滅，只是執著于虛假的名字， 一切法無生，一切法無滅， 如果能夠這樣理解，諸佛（Buddhas，覺悟者）就會常常顯現在眼前。 沒有執取也沒有見解，空寂而沒有真實， 諸佛本來就是空，不可思議。 如果理解一切法，都是不可思議的， 那麼他對於各種煩惱，內心就不會被污染。 虛妄地執取法相，這就是愚癡的黑暗， 所以看不見佛，也得不到真實。 牟尼（Muni，佛的稱號）脫離三世（過去、現在、未來），相好（佛的莊嚴相貌）都具足， 安住于無所住，法界（dharma-dhatu，宇宙萬法）都清凈。 因緣（hetu-pratyaya，條件）和合所以法生，因緣離散所以法滅， 這樣觀察如來，最終就能脫離愚癡迷惑。 法慧（Dharma-mati，菩薩名）先前已經說了，清凈微妙的法， 我從他那裡聽聞殊勝的教法，菩提（bodhi，覺悟）是難以思議的。』
那時，勝慧菩薩憑藉佛的神力，普遍觀察十方，用偈頌說道：
『如來的智慧非常深奧，一切都無法測度， 因為不知道真實的法，世間都迷惑。 幼稚的人思惟這些，虛妄地執取諸法， 所以看不見佛，具足清凈的相貌。 愚癡的心迷惑，
【English Translation】 English version In the dharma-dhatu (realm of reality), there is no obstruction, and there is no one who can measure it. It illuminates all ten directions, eliminating the darkness of ignorance, Everything is incomparable, therefore no one can fully know it.
At that time, the Bodhisattva Sarva-mati (All-Wisdom), empowered by the Buddha's spiritual power, observed all ten directions and spoke in verses:
'Even though one may have seen the Tathagata (Buddha) for countless eons, In this true dharma (teaching), one still has not seen the reality. Deluded thoughts grasp at dharmas (all phenomena), increasing the net of ignorance and delusion, In the cycle of birth and death, one is blind and does not see the Buddha. Even though one observes all dharmas, one still has not seen the true nature (reality), The arising and ceasing of all dharmas, one only clings to false names, All dharmas are without arising, all dharmas are without ceasing, If one can understand in this way, the Buddhas (enlightened ones) will always appear before one. There is no grasping and no seeing, empty and without reality, The Buddhas are originally empty, beyond thought. If one understands that all dharmas are beyond thought, Then one's mind will not be defiled by any afflictions. Falsely grasping at the characteristics of dharmas, this is the darkness of ignorance, Therefore, one does not see the Buddha, nor does one attain reality. Muni (sage, Buddha) is free from the three times (past, present, future), and all the marks and characteristics (of a Buddha) are complete, He abides in non-abiding, and the dharma-dhatu (realm of reality) is completely pure. Due to conditions (hetu-pratyaya), dharmas arise; due to conditions, dharmas cease, Observing the Tathagata in this way, one ultimately becomes free from ignorance and delusion. Dharma-mati (Wisdom of Dharma, a Bodhisattva) has already spoken of the pure and subtle dharma, I have heard the supreme teaching from him, and bodhi (enlightenment) is inconceivable.'
At that time, the Bodhisattva Uttara-mati (Superior Wisdom), empowered by the Buddha's spiritual power, observed all ten directions and spoke in verses:
'The Tathagata's wisdom is very profound, and no one can fathom it, Because they do not know the true dharma, the world is confused. The immature think about these things, falsely grasping at dharmas, Therefore, they do not see the Buddha, who possesses complete and pure characteristics. The ignorant mind is confused,
妄取五陰相， 不了真實性， 是故不見佛。 分別一切法， 皆悉無真實， 如是解諸法， 則見盧舍那。 因前五陰故， 后陰相續生， 次第解五陰， 見佛難思議。 如寶在闇處， 無明故不見， 真諦無說者， 雖慧莫能睹。 如目不明凈， 不見微妙色， 如是不凈心， 不見諸佛法。 猶如明凈日， 無目者不見， 若人心諂曲， 終不睹諸佛。 故當凈慧眼， 觀察諸法相， 見法相明瞭， 猶如鏡中像。 一切慧先說， 清凈微妙法， 我從彼勝聞， 見佛盧舍那。」
爾時，功德慧菩薩承佛神力，普觀十方，以偈頌曰：
「諸法虛無實， 妄取堅固相， 是故童蒙者， 常轉生死輪。 不善非勝法， 妄作勝法相， 是故生障礙， 愚癡常輪轉。 不知八正道， 云何知自心？ 彼因顛倒想， 增長一切惡。 不見諸法空， 常受無量苦， 彼人不成就， 清凈法眼故。 欲知一切心， 先當求法眼， 如我所說者， 能見真實佛。 若有見佛者， 其心無所著， 彼則見真實， 如佛所說法。 若見大智慧， 如來妙法身， 能見如來故， 彼有清凈眼。
【現代漢語翻譯】 現代漢語譯本 執著于虛妄的五蘊（色、受、想、行、識）之相， 不能瞭解其真實本性，因此無法見到佛。 分別執著一切法，認為它們是真實的， 實際上一切法都沒有真實性， 如果能這樣理解諸法，就能見到盧舍那佛（報身佛）。 因為前五蘊的緣故，后五蘊相續產生， 如果能次第地理解五蘊，就能見到佛的不可思議。 如同寶物在黑暗之處，因為無明所以看不見， 真諦是無法用言語表達的，即使有智慧也無法親眼見到。 如同眼睛不乾淨明亮，就看不見微妙的色彩， 同樣，不凈的心也無法見到諸佛的法。 猶如明亮的太陽，沒有眼睛的人也看不見， 如果人心懷諂媚和虛偽，最終也無法見到諸佛。 所以應當凈化智慧之眼，觀察諸法的實相， 見到諸法的實相明瞭，就像鏡子中的影像一樣清晰。 一切智慧都先宣說，清凈微妙的佛法， 我從他們那裡聽聞殊勝的教法，從而見到了盧舍那佛。
這時，功德慧菩薩（菩薩名）承蒙佛的神力，普遍觀察十方世界，用偈頌說道：
諸法都是虛幻不實的，卻妄執為堅固的實相， 因此那些愚昧無知的人，常常在生死輪迴中流轉。 不善的法不是殊勝的法，卻妄想它是殊勝的法相， 因此產生障礙，愚癡地不斷輪迴。 不知道八正道（佛教的修行方法），又怎麼能瞭解自己的心呢？ 他們因為顛倒的妄想，增長一切惡業。 因為看不見諸法的空性，所以常常遭受無量的痛苦， 這些人不能成就清凈的法眼。 想要了解一切心，首先應當尋求法眼， 就像我所說的那樣，才能見到真實的佛。 如果有人能見到佛，他的心就不會有所執著， 他就能見到真實，如同佛所說的那樣。 如果能見到大智慧，如來微妙的法身， 能見到如來的緣故，他就有清凈的眼睛。
【English Translation】 English version Clinging to the illusory appearances of the five skandhas (form, feeling, perception, mental formations, consciousness), Not understanding their true nature, therefore, one cannot see the Buddha. Discriminating and clinging to all dharmas, believing them to be real, In reality, all dharmas have no true existence, If one can understand dharmas in this way, one can see Vairocana Buddha (the Sambhogakaya Buddha). Because of the previous five skandhas, the subsequent five skandhas arise in succession, If one can understand the five skandhas in order, one can see the inconceivable Buddha. Like a treasure in a dark place, it cannot be seen because of ignorance, The ultimate truth cannot be expressed in words, even with wisdom, one cannot see it directly. Like eyes that are not clear and bright, one cannot see subtle colors, Similarly, an impure mind cannot see the Buddhas' Dharma. Like the bright sun, those without eyes cannot see it, If a person's heart is full of flattery and falsehood, they will ultimately not see the Buddhas. Therefore, one should purify the eye of wisdom, observe the true nature of all dharmas, Seeing the true nature of dharmas clearly, like an image in a mirror. All wisdom first proclaims the pure and subtle Dharma, I heard the supreme teachings from them, and thus saw Vairocana Buddha.
At that time, Bodhisattva Merit Wisdom (a Bodhisattva's name), empowered by the Buddha's spiritual power, universally observed the ten directions and spoke in verses:
All dharmas are illusory and unreal, yet one clings to them as solid realities, Therefore, those who are ignorant and foolish constantly revolve in the cycle of birth and death. Unwholesome dharmas are not supreme dharmas, yet one falsely imagines them to be supreme, Therefore, obstacles arise, and one foolishly continues to revolve. Not knowing the Eightfold Path (Buddhist practice), how can one understand one's own mind? Because of their inverted thoughts, they increase all evil deeds. Because they do not see the emptiness of all dharmas, they constantly suffer immeasurable pain, These people cannot achieve the pure Dharma eye. If one wants to understand all minds, one should first seek the Dharma eye, As I have said, one can then see the true Buddha. If someone can see the Buddha, their mind will not be attached to anything, They will see the truth, as the Buddha has taught. If one can see the great wisdom, the Tathagata's (Buddha's) subtle Dharmakaya (Dharma body), Because one can see the Tathagata, one has pure eyes.
無見乃能見， 一切真實法， 於法有所見， 彼則無所見。 妙哉真實法， 佛以導眾生， 一切諸有中， 無生亦無死。 勝慧先已說， 清凈微妙法， 我從彼勝聞， 深解諸佛道。」
爾時，精進慧菩薩承佛神力，普觀十方，以偈頌曰：
「以諸妄想行， 慧眼不清凈， 愚癡邪見增， 常不見諸佛。 若能見邪偽， 及以真實法， 諦了實不實， 則見清凈佛。 見者則是垢， 彼則無所見， 諸佛離所見， 是故見清凈。 世間語言法， 虛妄無真實， 知世從緣起， 能離生死患。 世間非世間， 觀察悉平等， 二俱知真實， 是名真見者。 若能如是觀， 漏盡得自在， 非有亦非無， 是名不二見。 虛妄非虛妄， 非是諸佛法， 真實無二相， 法性清凈故。 法性自清凈， 無相如虛空， 一切無能說， 智者如是觀。 樂觀一切法， 寂滅無所有， 亦知不可修， 能見牟尼尊。 如是見佛者， 功德不可量， 一切所有行， 寂靜空無相。」◎
大方廣佛華嚴經卷第七 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷
【現代漢語翻譯】 現代漢語譯本 沒有執著于『見』，才能真正看見，一切真實的法（dharma，宇宙的真理或法則），如果對法有所執著，那就無法真正看見。真實法是如此奇妙，佛（Buddha，覺悟者）用它來引導眾生，在一切存在之中，既沒有生，也沒有死。殊勝的智慧早已闡明，清凈而微妙的法，我從那殊勝之處聽聞，深刻理解了諸佛的道（Buddha-dharma，佛陀的教導）。 那時，精進慧菩薩（Vīryamati Bodhisattva，一位以精進智慧著稱的菩薩）承蒙佛的神力，普遍觀察十方世界，用偈頌說道： 因為各種虛妄的念頭，智慧之眼不清凈，愚癡和邪見增長，所以常常看不見諸佛。如果能夠看清虛假的和真實的法，明瞭什麼是真實，什麼是不真實，就能看見清凈的佛。執著于『見』本身就是一種污垢，真正看見的人是沒有任何執著的。諸佛是超越『見』的，所以他們的『見』是清凈的。世間的語言和法，都是虛妄而不真實的，明白世間萬物都是因緣和合而生起，就能脫離生死的苦難。世間和非世間，觀察它們都是平等的，兩者都明白它們的真實性，這才是真正的看見者。如果能夠這樣觀察，就能斷盡煩惱，獲得自在，既不是有，也不是無，這就是不二之見。虛妄和非虛妄，都不是諸佛的法，真實是無二相的，因為法性（dharma-nature，法的本質）是清凈的。法性本身就是清凈的，無形無相如同虛空，一切都無法用語言表達，有智慧的人是這樣觀察的。樂觀地看待一切法，它們都是寂滅而空無所有的，也知道它們是不可修的，這樣就能看見牟尼尊（Muni，佛陀的尊稱）。像這樣看見佛的人，功德是不可計量的，一切所有的行為，都是寂靜、空無和無相的。 《大方廣佛華嚴經》第七卷
【English Translation】 English version Without clinging to 'seeing,' one can truly see, all the real dharmas (universal truths or laws). If one clings to the dharma, then one cannot truly see. The real dharma is so wonderful, the Buddha (the awakened one) uses it to guide sentient beings. In all existence, there is neither birth nor death. The supreme wisdom has already explained the pure and subtle dharma. I heard it from that supreme place and deeply understood the path of all Buddhas (Buddha-dharma, the teachings of the Buddha). At that time, Vīryamati Bodhisattva (a Bodhisattva known for his diligent wisdom), empowered by the Buddha's spiritual power, universally observed the ten directions and spoke in verses: Because of various false thoughts, the eye of wisdom is not clear. Ignorance and wrong views increase, so one often cannot see the Buddhas. If one can see through the false and the real dharmas, understanding what is real and what is not, then one can see the pure Buddha. Clinging to 'seeing' itself is a defilement; one who truly sees has no clinging. The Buddhas are beyond 'seeing,' therefore their 'seeing' is pure. The languages and dharmas of the world are false and unreal. Understanding that all things in the world arise from causes and conditions, one can escape the suffering of birth and death. The worldly and the unworldly, observing them as equal, understanding the reality of both, this is the true seer. If one can observe in this way, one can exhaust all afflictions and attain freedom. It is neither existence nor non-existence; this is the non-dual view. False and non-false are not the dharmas of the Buddhas. Reality is without duality because dharma-nature (the essence of dharma) is pure. Dharma-nature itself is pure, formless and like space. Everything cannot be expressed in words. The wise observe in this way. Optimistically view all dharmas, they are all extinguished and empty. Also know that they are not to be cultivated, and then one can see the Muni (an honorific title for the Buddha). One who sees the Buddha in this way has immeasurable merit. All actions are peaceful, empty, and without form. The Avatamsaka Sutra, Volume 7
第八
東晉天竺三藏佛馱跋陀羅譯
菩薩雲集妙勝殿上說偈品第十之二
◎爾時，善慧菩薩承佛神力，普觀十方，以偈頌曰：
「妙哉佛世尊， 無量諸如來， 離害心解脫， 自度能度彼。 正見世間燈， 如實不顛倒， 無量無數劫， 積德故見佛。 諸行空無實， 凡夫謂真諦， 一切無自性， 皆悉等虛空。 無盡智所說， 說者無所說， 了知有悉無， 故得難思議。 無盡說無盡， 眾生空寂故， 知彼真實性， 則見大名稱。 無見說是見， 無我說眾生， 說見及眾生， 是二悉非有。 見者無所見， 是見不壞相， 是名真實法， 一切佛所說。 能知真實佛， 及佛之所說， 普見一切世， 如佛盧舍那。 如來等正覺， 善說明凈道， 精進慧菩薩， 演說無量法。 有無諸法相， 一相平等修， 如是能見佛， 安住真實際。」
爾時，智慧菩薩承佛神力，普觀十方，以偈頌曰：
「我聞最勝教， 即生凈慧光， 普照十方世， 悉見一切佛。 若計有眾生， 是為最難處， 法本無真主， 但有假言說。 愚惑莫能知， 自身真實性， 如來非取相
【現代漢語翻譯】 現代漢語譯本 第八
東晉天竺三藏佛馱跋陀羅（Buddhabhadra）譯
菩薩雲集妙勝殿上說偈品第十之二
◎爾時，善慧菩薩（Sudharmati）承佛神力，普觀十方，以偈頌曰：
『妙哉佛世尊， 無量諸如來， 離害心解脫， 自度能度彼。 正見世間燈， 如實不顛倒， 無量無數劫， 積德故見佛。 諸行空無實， 凡夫謂真諦， 一切無自性， 皆悉等虛空。 無盡智所說， 說者無所說， 了知有悉無， 故得難思議。 無盡說無盡， 眾生空寂故， 知彼真實性， 則見大名稱。 無見說是見， 無我說眾生， 說見及眾生， 是二悉非有。 見者無所見， 是見不壞相， 是名真實法， 一切佛所說。 能知真實佛， 及佛之所說， 普見一切世， 如佛盧舍那（Vairocana）。 如來等正覺， 善說明凈道， 精進慧菩薩， 演說無量法。 有無諸法相， 一相平等修， 如是能見佛， 安住真實際。』
爾時，智慧菩薩（Prajnamati）承佛神力，普觀十方，以偈頌曰：
『我聞最勝教， 即生凈慧光， 普照十方世， 悉見一切佛。 若計有眾生， 是為最難處， 法本無**， 但有假言說。 愚惑莫能知， 自身真實性， 如來非取相
【English Translation】 English version Chapter Eight
Translated by Tripiṭaka Master Buddhabhadra of Eastern Jin from India
The Second of the Chapter on Verses Spoken by Bodhisattvas Assembled in the Wondrously Victorious Palace
◎At that time, Bodhisattva Sudharmati, empowered by the Buddha's spiritual might, surveyed the ten directions and spoke in verse:
'Wonderful is the World Honored One, the Buddha, countless are the Tathagatas, Freed from harmful thoughts, they liberate themselves and others. The lamp of right view in the world, they are truthful and not inverted, Through countless eons, they accumulated merit and thus see the Buddha. All actions are empty and unreal, yet ordinary people deem them true, Everything is without self-nature, all are equal to empty space. What is spoken by boundless wisdom, the speaker has nothing to say, Knowing that existence is non-existence, one attains the inconceivable. Endlessly speaking of the endless, because beings are empty and still, Knowing their true nature, one sees the Great Name. To say 'no seeing' is seeing, to say 'no self' is beings, To speak of seeing and beings, these two are all non-existent. The seer has nothing to see, this seeing is of an indestructible nature, This is called the true Dharma, spoken by all Buddhas. Able to know the true Buddha, and what the Buddha has spoken, One sees all the worlds, like the Buddha Vairocana. The Tathagata, the Perfectly Enlightened One, skillfully explains the pure path, The diligent and wise Bodhisattvas expound limitless Dharma. The characteristics of existence and non-existence, one practices with equality, Thus one can see the Buddha, and abide in true reality.'
At that time, Bodhisattva Prajnamati, empowered by the Buddha's spiritual might, surveyed the ten directions and spoke in verse:
'Having heard the most supreme teaching, pure wisdom light arises, Illuminating the ten directions, one sees all the Buddhas. If one calculates that there are beings, this is the most difficult point, The Dharma is fundamentally without substance, there are only provisional words. The deluded are unable to know, the true nature of themselves, The Tathagata does not grasp at appearances
， 是故不見佛。 塵垢障慧眼， 不見等正覺， 無量無數劫， 流轉生死海。 流轉則生死， 非轉是涅槃， 生死及涅槃， 二皆不可得。 虛誑妄說者， 生死涅槃異， 迷惑賢聖法， 不識無上道。 如是取相者， 言有佛等覺， 顛倒無正念， 是故不見佛。 能知此實法， 寂滅真如相， 則見最正覺， 超出語言道。 虛妄說諸法， 法實無所有， 一切諸世尊， 諦求不可得。 明瞭過去世， 未來及現在， 究竟永寂滅， 故說為如來。」
爾時，真慧菩薩承佛神力，普觀十方，以偈頌曰：
「寧受無量苦， 得聞佛音聲， 不受一切樂， 而不聞佛名。 所以無量劫， 受此眾苦惱， 流轉生死中， 不聞佛名故。 實以無實法， 正覺等真偽， 以無和合相， 是名為菩提。 現佛非緣合， 去來亦復然， 一切法無相， 是則佛真性。 若能如是觀， 諸法甚深義， 則見無量佛， 法身真實相。 于實知真實， 非實知非實， 善解真實際， 故號為正覺。 覺者無所覺， 是佛真妙法， 諸佛如是修， 非一亦非二。 知一法為眾， 知眾法為一
【現代漢語翻譯】 現代漢語譯本 因此，他們看不見佛陀。 塵垢遮蔽了智慧之眼，看不見等正覺（無上正等正覺，指佛的智慧）。 在無量無數的劫（佛教時間單位，指極長的時間）中，他們流轉于生死輪迴的苦海。 流轉即是生死，不流轉才是涅槃（佛教術語，指解脫生死輪迴的境界）。 生死和涅槃，這二者都是不可得的。 虛妄不實地說，生死和涅槃是不同的， 這會迷惑賢聖的教法，使人不能認識無上之道。 像這樣執著于表象的人，說有佛陀等正覺， 他們是顛倒的，沒有正確的念頭，所以看不見佛陀。 如果能認識到這真實的法，寂滅真如（佛教術語，指不生不滅的真理）的實相， 就能見到最正覺，超越了語言的表達。 虛妄地說諸法，法的實相是空無所有的， 一切諸世尊（佛的尊稱），仔細尋求也是不可得的。 明瞭過去世，未來世和現在世， 最終達到永恒的寂滅，所以被稱為如來（佛的稱號之一）。
那時，真慧菩薩（菩薩名，代表真實智慧）承蒙佛陀的神力，普遍觀察十方，用偈頌說道：
『寧願承受無量的痛苦，也要聽聞佛陀的聲音， 不願享受一切快樂，卻聽不到佛陀的名號。 所以，在無量劫中，承受著這些眾多的苦惱， 在生死輪迴中流轉，就是因為沒有聽聞佛陀的名號。 實際上，用無實之法，來衡量正覺（佛的智慧）的真偽， 以無和合之相，這被稱為菩提（佛教術語，指覺悟的智慧）。 佛陀的顯現不是因緣和合，過去和未來也是如此， 一切法都沒有固定的相狀，這就是佛陀的真性。 如果能夠這樣觀察，諸法甚深的含義， 就能見到無量的佛陀，法身（佛的真身）真實的相貌。 對於真實，知道它是真實，對於非真實，知道它不是真實， 善於理解真實際（佛教術語，指真理的實際），所以被稱為正覺。 覺悟者沒有所覺，這是佛陀真正的微妙之法， 諸佛都是這樣修行的，不是一也不是二。 知道一法即是眾法，知道眾法即是一法。
【English Translation】 English version Therefore, they do not see the Buddha. The dust and grime obscure the eye of wisdom, preventing them from seeing Samyak-sambodhi (Supreme Perfect Enlightenment, referring to the wisdom of the Buddha). In immeasurable and countless kalpas (Buddhist time unit, referring to extremely long periods), they transmigrate in the sea of birth and death. Transmigration is birth and death; non-transmigration is Nirvana (Buddhist term, referring to the state of liberation from the cycle of birth and death). Birth and death, and Nirvana, both of these are unattainable. Those who falsely and wrongly say that birth and death and Nirvana are different, confuse the teachings of the wise and holy, and do not recognize the unsurpassed path. Those who grasp at appearances in this way, saying there is a Buddha with Samyak-sambodhi, are deluded and without right mindfulness, therefore they do not see the Buddha. If one can know this true Dharma, the true nature of quiescence and Suchness (Buddhist term, referring to the unchanging truth), then one will see the most perfect enlightenment, transcending the path of language. Falsely speaking of all dharmas, the true nature of dharmas is empty and without substance, all the World Honored Ones (a respectful title for the Buddha), when diligently sought, cannot be found. Clearly understanding the past, future, and present worlds, ultimately reaching eternal quiescence, therefore they are called Tathagata (one of the titles of the Buddha).
At that time, Bodhisattva True Wisdom, empowered by the Buddha's spiritual power, universally observed the ten directions, and spoke in verse:
'I would rather endure immeasurable suffering, to hear the Buddha's voice, than not hear the Buddha's name, while enjoying all pleasures. Therefore, in immeasurable kalpas, enduring these many sufferings, transmigrating in the cycle of birth and death, is because they have not heard the Buddha's name. In reality, using unreal dharmas, to measure the truth or falsity of Samyak-sambodhi (the Buddha's wisdom), with no aspect of combination, this is called Bodhi (Buddhist term, referring to the wisdom of enlightenment). The appearance of the Buddha is not due to causal combination, and the same is true for the past and future, all dharmas have no fixed form, this is the true nature of the Buddha. If one can observe in this way, the profound meaning of all dharmas, then one will see immeasurable Buddhas, the true form of the Dharmakaya (the Buddha's true body). Regarding the real, knowing it is real, regarding the unreal, knowing it is not real, skillfully understanding the true reality (Buddhist term, referring to the reality of truth), therefore one is called Samyak-sambodhi. The enlightened one has nothing to be enlightened about, this is the true and subtle Dharma of the Buddha, all Buddhas cultivate in this way, neither one nor two. Knowing one dharma is all dharmas, knowing all dharmas is one dharma.'
， 法無所依處， 云何而緣合。 作者及所作， 二俱無所有， 若能如是解， 求之不可得。 是處不可得， 諸佛所依止， 法無有所依， 覺者無所著。」
爾時，無上慧菩薩承佛神力，普觀十方，以偈頌曰：
「無上摩訶薩， 遠離眾生相， 上相無所有， 故號為無上。 微妙無所有， 粗者亦復無， 諸佛之所得， 非望亦非作。 是法不可數， 諸佛之境界， 亦離於無數， 是名佛真法。 慧日照十方， 滅除眾闇冥， 亦非有所照， 亦復非無照。 常樂寂靜法， 永離有所依， 解脫無依處， 不染一切法。 善見大智者， 真實所依住， 若無有二法， 當知一亦無。 無一亦無二， 一切皆寂滅， 三種世間空， 是則諸佛見。 諸佛教眾生， 安住正法中， 解達無所住， 當見真實身。 非身即是身， 不轉不可見， 無轉亦無見， 是名無上身。 真慧所演說， 無量諸佛法， 若聞此法者， 常得清凈眼。」
爾時，堅固慧菩薩承佛神力，普觀十方，以偈頌曰：
「眾生不知恩， 如來發慈慧， 出現於世間， 普照除眾冥。 起大慈悲心，
【現代漢語翻譯】 現代漢語譯本 法沒有可以依賴的地方，如何能夠因緣和合呢？ 作者和所作的事物，兩者都是空無所有的， 如果能夠這樣理解，就無法尋找到任何實在的東西。 這個不可得之處，是諸佛所依止的境界， 法沒有可以依賴的，覺悟者也沒有任何執著。
這時，無上慧菩薩（Mahasattva，偉大的菩薩）承蒙佛的神力，普遍觀察十方世界，用偈頌說道：
『無上的大菩薩，遠離眾生的種種表象， 至上的表象也是空無所有的，所以被稱為無上。 微妙的法是空無所有的，粗糙的法也是如此， 諸佛所證悟的，不是通過期望或造作而得。 這個法是不可計數的，是諸佛的境界， 也超越了無數的概念，這就是佛的真實法。 智慧的太陽照耀十方，消滅一切黑暗， 也不是有所照耀，也不是沒有照耀。 常樂於寂靜的法，永遠遠離有所依賴， 解脫是沒有依賴之處的，不被一切法所污染。 善於見到大智慧的人，真實地依止於此， 如果沒有兩種對立的法，應當知道連一種法也沒有。 沒有一也沒有二，一切都歸於寂滅， 三種世間（欲界、色界、無色界）都是空性的，這就是諸佛的見解。 諸佛教導眾生，安住在正法之中， 理解通達無所住，就能見到真實的法身。 非身即是法身，不轉變也不可見， 沒有轉變也沒有可見，這稱為無上的法身。 真正的智慧所宣說的，是無量諸佛的法， 如果聽聞此法，就能常得清凈的智慧之眼。』
這時，堅固慧菩薩（Drdhamati Bodhisattva，具有堅定智慧的菩薩）承蒙佛的神力，普遍觀察十方世界，用偈頌說道：
『眾生不知道感恩，如來（Tathagata，佛的稱號）發起了慈悲和智慧， 出現在世間，普遍照耀，消除一切黑暗。 生起大慈悲心，
【English Translation】 English version The Dharma has no place to rely on, how can it be formed by conditions? The maker and what is made, both are without any substance, If one can understand it this way, nothing real can be found. This place of non-attainment is where all Buddhas abide, The Dharma has nothing to rely on, and the awakened have no attachments.
At that time, the Bodhisattva Mahasattva (great being) of Supreme Wisdom, empowered by the Buddha's spiritual power, observed the ten directions and spoke in verses:
'The supreme Mahasattva, is far from the appearances of beings, The supreme appearance is also without substance, hence called supreme. The subtle is without substance, and the coarse is also without substance, What the Buddhas attain is not through expectation or fabrication. This Dharma is immeasurable, it is the realm of the Buddhas, It also transcends the concept of countless, this is the true Dharma of the Buddha. The sun of wisdom illuminates the ten directions, eliminating all darkness, It is neither with illumination nor without illumination. Always joyful in the Dharma of stillness, forever free from reliance, Liberation has no place to rely on, not defiled by any Dharma. Those who see the great wisdom, truly abide in this, If there are no two opposing Dharmas, know that there is not even one. Neither one nor two, all is in quiescence, The three realms (desire, form, formless) are empty, this is the view of the Buddhas. The Buddhas teach beings to abide in the true Dharma, Understanding and realizing non-abiding, one will see the true Dharmakaya (body of Dharma). Non-body is the Dharmakaya, unchangeable and invisible, Without change and without visibility, this is called the supreme Dharmakaya. What is spoken by true wisdom is the Dharma of countless Buddhas, If one hears this Dharma, one will always attain the pure eye of wisdom.'
At that time, the Bodhisattva Drdhamati (firm wisdom), empowered by the Buddha's spiritual power, observed the ten directions and spoke in verses:
'Beings do not know gratitude, the Tathagata (Buddha) has generated compassion and wisdom, Appearing in the world, universally illuminating, eliminating all darkness. Arousing great compassion,
普觀諸群生， 具受無量苦， 永縛在三有。 唯除等正覺， 最勝尊導師， 一切天人中， 無可歸依者。 世界若無佛， 及眾賢聖人， 彼諸群生類， 無有一切樂。 如來眾賢聖， 出現於世間， 為開凈慧眼， 令得永安樂。 若見如來者， 為得最大利， 聞佛名歡喜， 則是世間塔。 我等獲善利， 現前覲如來， 聞斯微妙法， 悉當成佛道。 三世明解脫， 甚深諸境界， 一切眾菩薩， 清凈開慧眼。 我等重歡喜， 見佛盧舍那， 無量無邊智， 演說不可盡。 無上慧堅固， 及諸佛子等， 無數億劫中， 說佛德無盡。」◎◎
大方廣佛華嚴經菩薩十住品第十一
爾時，法慧菩薩承佛神力，入菩薩無量方便三昧正受。入三昧已，十方千佛世界塵數佛土之外，各見千佛世界塵數諸佛，是諸如來悉號法慧。時，彼諸佛告法慧菩薩言：「善哉！善哉！善男子！乃能入是菩薩無量方便三昧正受。善男子！十方各千佛剎塵數諸佛加汝神力，故能入是三昧正受；又盧舍那佛本願力故，威神力故，及汝善根力故，又欲令汝廣說法故，長養佛慧故，開解法界故，分別眾生界故，除滅障故，入無礙境界故，無等等方便
【現代漢語翻譯】 現代漢語譯本 普遍觀察所有眾生， 都承受著無量的痛苦， 永遠被束縛在三有（欲界、色界、無色界）之中。 只有等正覺（佛的智慧）的佛陀， 是最殊勝的尊貴導師， 在一切天人和人類中， 沒有可以依靠的歸宿。 如果世間沒有佛陀， 以及眾多的賢聖之人， 那麼這些眾生， 就不會有一切的快樂。 如來（佛的稱號）和眾賢聖， 出現在世間， 是爲了開啟清凈的智慧之眼， 使眾生得到永遠的安樂。 如果能見到如來， 就是得到了最大的利益， 聽到佛的名號而歡喜， 就是世間的寶塔。 我們獲得了善的利益， 現在能夠親眼見到如來， 聽聞這微妙的佛法， 都應當成就佛道。 通達三世（過去、現在、未來）的解脫， 以及甚深的境界， 一切的菩薩， 都清凈地開啟了智慧之眼。 我們再次感到歡喜， 見到了佛陀盧舍那（報身佛）， 他擁有無量無邊的智慧， 所演說的佛法不可窮盡。 無上的智慧堅固， 以及諸佛的弟子們， 在無數億劫中， 贊說佛的功德也說不完。
《大方廣佛華嚴經·菩薩十住品》第十一
這時，法慧菩薩承蒙佛的神力，進入菩薩無量方便三昧（禪定）的正受。進入三昧后，在十方千佛世界塵數佛土之外，各自見到千佛世界塵數諸佛，這些如來都號稱法慧。當時，那些佛告訴法慧菩薩說：『善哉！善哉！善男子！你能夠進入這種菩薩無量方便三昧的正受。善男子！十方各千佛剎塵數的諸佛加持你的神力，所以你能夠進入這種三昧正受；又因為盧舍那佛的本願力，威神力，以及你的善根力，又想讓你廣說佛法，增長佛的智慧，開解法界，分別眾生界，消除障礙，進入無礙的境界，無與倫比的方便。』
【English Translation】 English version Observing all living beings universally, They all endure immeasurable suffering, Forever bound within the three realms of existence (desire realm, form realm, formless realm). Only the Buddha, the fully enlightened one, Is the most supreme and venerable guide, Among all gods and humans, There is no refuge to rely upon. If the world were without the Buddha, And the many virtuous sages, Then these sentient beings, Would have no happiness at all. The Tathagata (another name for Buddha) and the virtuous sages, Appear in the world, To open the pure eye of wisdom, Enabling beings to attain eternal peace and joy. If one sees the Tathagata, It is to gain the greatest benefit, Hearing the Buddha's name with joy, Is like a pagoda in the world. We have obtained good benefits, Now we can see the Tathagata in person, Hearing this subtle Dharma, We shall all attain Buddhahood. Understanding the liberation of the three times (past, present, future), And the profound realms, All Bodhisattvas, Purely open the eye of wisdom. We rejoice again, Having seen the Buddha Vairocana (the Sambhogakaya Buddha), Whose immeasurable wisdom is boundless, And whose teachings are inexhaustible. The supreme wisdom is firm, And the disciples of all Buddhas, In countless eons, Cannot finish praising the Buddha's virtues.
The Avatamsaka Sutra, Chapter Eleven: The Ten Abodes of Bodhisattvas
At that time, Bodhisattva Dharmamati, empowered by the Buddha's spiritual power, entered the Samadhi (meditative absorption) of the Bodhisattva's Immeasurable Expedient Means. Having entered the Samadhi, beyond the dust-like number of Buddha lands in each of the ten directions, he saw a dust-like number of Buddhas in each of the thousand Buddha worlds, and all these Tathagatas were named Dharmamati. Then, those Buddhas said to Bodhisattva Dharmamati: 'Excellent! Excellent! Good man! You are able to enter this Samadhi of the Bodhisattva's Immeasurable Expedient Means. Good man! The Buddhas, as numerous as the dust of a thousand Buddha lands in each of the ten directions, have added their spiritual power to you, so you are able to enter this Samadhi; also, because of the original vows of the Buddha Vairocana, his majestic spiritual power, and the power of your good roots, and also because they wish you to widely expound the Dharma, increase the Buddha's wisdom, open up the Dharma realm, distinguish the realms of sentient beings, eliminate obstacles, enter the unobstructed realm, and the incomparable expedient means.'
入一切智陀羅尼故，覺一切法故，善知諸根故，說法持故，所謂菩薩十住。善男子！當承佛神力，說微妙法。」
爾時，一切如來即與法慧菩薩無礙智、無住智、無斷智、無癡智、無壞智、無惡智、無量智、無勝智、無懈怠智、無退智。何以故？彼三昧力法如是故。
爾時，諸佛各伸右手，摩法慧菩薩頂。摩其頂已，即從定起，告眾菩薩言：「諸佛子！菩薩種性甚深廣大與法界虛空等，一切菩薩從三世諸佛種性中生。諸佛子！菩薩摩訶薩十住行，去、來、現在諸佛所說。何等為十？一名初發心，二名治地，三名修行，四名生貴，五名方便具足，六名正心，七名不退，八名童真，九名法王子，十名灌頂。諸佛子！是名菩薩十住，去、來、現在諸佛所說。
「諸佛子！何等是菩薩摩訶薩初發心住？此菩薩見佛三十二相、八十種好，妙色具足，尊重難遇；或睹神變、或聞說法、或聽教誡、或見眾生受無量苦、或聞如來廣說佛法，發菩提心，求一切智，一向不回。此菩薩因初發心得十力分。何等為十？所謂：是處非處智、業報垢凈智、諸根智、欲樂智、性智、一切至處道智、一切禪定解脫三昧正受垢凈起智、宿命無礙智、天眼無礙智、三世漏盡智，是為十。諸佛子！彼菩薩應學十法。何等為十？所謂：學恭
【現代漢語翻譯】 現代漢語譯本：因為進入一切智陀羅尼（dharani，總持法門），覺悟一切法，善於瞭解眾生的根器，能夠說法並堅持佛法，這就是所謂的菩薩十住。善男子！應當承蒙佛的神力，宣說微妙的佛法。 那時，一切如來立即賜予法慧菩薩無礙智、無住智、無斷智、無癡智、無壞智、無惡智、無量智、無勝智、無懈怠智、無退智。為什麼呢？因為這種三昧（samadhi，禪定）的力量就是如此。 那時，諸佛各自伸出右手，摩法慧菩薩的頭頂。摩頂之後，他們立即從禪定中起身，告訴眾菩薩說：『諸佛子！菩薩的種性非常深廣，與法界虛空相等，一切菩薩都從過去、現在、未來三世諸佛的種性中產生。諸佛子！菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）的十住修行，是過去、現在、未來諸佛所宣說的。是哪十種呢？第一種叫做初發心住，第二種叫做治地住，第三種叫做修行住，第四種叫做生貴住，第五種叫做方便具足住，第六種叫做正心住，第七種叫做不退住，第八種叫做童真住，第九種叫做法王子住，第十種叫做灌頂住。諸佛子！這叫做菩薩十住，是過去、現在、未來諸佛所宣說的。』 『諸佛子！什麼是菩薩摩訶薩的初發心住呢？這位菩薩見到佛的三十二相、八十種好，相貌莊嚴美好，難以遇到；或者看到佛的神通變化，或者聽到佛的說法，或者聽聞佛的教誨，或者看到眾生遭受無量的痛苦，或者聽到如來廣說佛法，從而發起菩提心，追求一切智慧，一心不退轉。這位菩薩因為初發心而獲得十分力量。是哪十分呢？就是：是處非處智、業報垢凈智、諸根智、欲樂智、性智、一切至處道智、一切禪定解脫三昧正受垢凈起智、宿命無礙智、天眼無礙智、三世漏盡智，這就是十分。諸佛子！這位菩薩應當學習十種法。是哪十種呢？就是：學習恭敬……』
【English Translation】 English version: Because of entering the Dharani (a mnemonic device, a type of ritual speech) of all wisdom, awakening to all dharmas (teachings, phenomena), being skilled in understanding the faculties of beings, being able to preach and uphold the Dharma, this is what is called the Ten Abodes of a Bodhisattva. Good men! You should receive the Buddha's divine power and expound the subtle Dharma. At that time, all the Tathagatas (Buddhas) immediately bestowed upon Bodhisattva Dharma-wisdom unobstructed wisdom, non-abiding wisdom, non-severing wisdom, non-deluded wisdom, non-destructive wisdom, non-evil wisdom, immeasurable wisdom, unsurpassed wisdom, non-slothful wisdom, and non-retrogressing wisdom. Why? Because the power of this Samadhi (meditative absorption) is such. At that time, the Buddhas each extended their right hand and stroked the crown of Bodhisattva Dharma-wisdom. After stroking his crown, they immediately arose from Samadhi and told the assembly of Bodhisattvas, 'Buddha-sons! The nature of a Bodhisattva is extremely profound and vast, equal to the Dharma realm and space. All Bodhisattvas are born from the nature of the Buddhas of the past, present, and future. Buddha-sons! The ten abodes of practice of a Bodhisattva-Mahasattva (great Bodhisattva) are what the Buddhas of the past, present, and future have spoken of. What are the ten? The first is called the Abode of Initial Aspiration, the second is called the Abode of Ground Preparation, the third is called the Abode of Practice, the fourth is called the Abode of Noble Birth, the fifth is called the Abode of Perfected Means, the sixth is called the Abode of Correct Mind, the seventh is called the Abode of Non-Regression, the eighth is called the Abode of Pure Youth, the ninth is called the Abode of Dharma Prince, and the tenth is called the Abode of Consecration. Buddha-sons! These are called the Ten Abodes of a Bodhisattva, which the Buddhas of the past, present, and future have spoken of.' 'Buddha-sons! What is the Abode of Initial Aspiration of a Bodhisattva-Mahasattva? This Bodhisattva sees the thirty-two marks and eighty minor marks of a Buddha, whose appearance is majestic and beautiful, and difficult to encounter; or witnesses the Buddha's miraculous transformations, or hears the Buddha's teachings, or hears the Buddha's instructions, or sees beings suffering immeasurable pain, or hears the Tathagata extensively expounding the Buddha's Dharma, and thus generates the Bodhi mind, seeking all wisdom, with a single-minded non-regression. This Bodhisattva, because of the initial aspiration, obtains ten powers. What are the ten? They are: the wisdom of what is right and wrong, the wisdom of the purity and impurity of karmic retribution, the wisdom of the faculties, the wisdom of desires and inclinations, the wisdom of nature, the wisdom of the path to all destinations, the wisdom of the purity and arising of all meditative absorptions, liberations, and samadhis, the unobstructed wisdom of past lives, the unobstructed wisdom of the heavenly eye, and the wisdom of the exhaustion of outflows in the three times. These are the ten. Buddha-sons! That Bodhisattva should learn ten dharmas. What are the ten? They are: learning to be respectful...'
敬供養諸佛，讚歎諸菩薩護眾生心，親近賢明，贊不退法，修佛功德，稱揚嘆美，生諸佛前，方便修習寂靜三昧，讚歎遠離生死輪迴，為苦眾生作歸依處。何以故？欲令菩提心轉勝堅固，成無上道，有所聞法，即自開解，不由他悟。
「諸佛子！何等是菩薩摩訶薩治地住？此菩薩於一切眾生髮十種心。何等為十？所謂：大慈心、大悲心、樂心、安住心、歡喜心、度眾生心、守護眾生心、我所心、師心、如來心，是為十。諸佛子！彼菩薩應學十法。何等為十？所謂：先當勤學專求多聞，修離欲定，近善知識不違其教，善知時語，學無所畏，明解深義，了達正法，知堅法行，舍離癡冥，安住不動。何以故？欲於一切眾生增長大慈悲故；有所聞法，即自開解，不由他悟。
「諸佛子！何等是菩薩摩訶薩修行住？此菩薩十種觀一切法。何等為十？所謂：觀一切法無常、苦、空、無我、不自在，一切法不可樂，一切法無集散，一切法無堅固，一切法虛妄，一切法無精勤和合堅固，是為十。諸佛子！彼菩薩應學十法。何等為十？所謂：學分別知一切眾生界，分別知一切法界，分別知一切世界，分別知地、水、火、風界，分別知欲、色、無色界。何以故？欲於一切法增長明凈智慧故；有所聞法，即自開解，不由他悟。
【現代漢語翻譯】 現代漢語譯本 供養諸佛，讚歎諸菩薩守護眾生的心，親近賢明的人，讚美不退轉的佛法，修習佛的功德，稱揚讚美，得以往生在諸佛面前，方便修習寂靜的三昧（samadhi，禪定），讚歎遠離生死輪迴，為受苦的眾生提供皈依之處。為什麼呢？爲了使菩提心（bodhicitta，覺悟之心）更加殊勝堅固，成就無上的佛道，一旦聽聞佛法，就能自己開悟理解，不需要他人來啓發。
『諸佛子！什麼是菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）的治地住（bhumi，菩薩的修行階段）？這位菩薩對一切眾生髮起十種心。是哪十種呢？分別是：大慈心（maitri，慈愛之心）、大悲心（karuna，悲憫之心）、樂心（mudita，喜悅之心）、安住心（upeksa，平靜之心）、歡喜心、度眾生心、守護眾生心、我所心、師心、如來心，這就是十種。諸佛子！這位菩薩應當學習十種法。是哪十種呢？分別是：首先應當勤奮學習，專心追求多聞，修習遠離慾望的禪定，親近善知識而不違揹他們的教導，善於瞭解時機和言語，學習無所畏懼，明白理解深奧的含義，通達正法，知道堅固的修行，捨棄愚癡和黑暗，安住不動搖。為什麼呢？爲了在一切眾生中增長大慈悲心；一旦聽聞佛法，就能自己開悟理解，不需要他人來啓發。
『諸佛子！什麼是菩薩摩訶薩的修行住？這位菩薩用十種方式觀察一切法。是哪十種呢？分別是：觀察一切法是無常的（anitya，變化無常），是苦的（duhkha，痛苦），是空的（sunyata，無自性），是無我的（anatman，沒有永恒不變的自我），是不自在的，一切法不可貪戀，一切法沒有聚集和消散，一切法沒有堅固性，一切法是虛妄的，一切法沒有精勤和合的堅固性，這就是十種。諸佛子！這位菩薩應當學習十種法。是哪十種呢？分別是：學習分別瞭解一切眾生的界限，分別瞭解一切法的界限，分別瞭解一切世界的界限，分別瞭解地、水、火、風的界限，分別瞭解欲界（kamadhatu，慾望界）、色界（rupadhatu，物質界）、無色界（arupadhatu，非物質界）。為什麼呢？爲了在一切法中增長明凈的智慧；一旦聽聞佛法，就能自己開悟理解，不需要他人來啓發。
【English Translation】 English version To make offerings to all Buddhas, to praise the Bodhisattvas' (bodhisattva, enlightened being) hearts of protecting sentient beings, to be close to the wise and virtuous, to praise the Dharma (Buddhist teachings) of non-retrogression, to cultivate the merits of the Buddha, to extol and praise, to be born before all Buddhas, to conveniently practice the tranquil samadhi (meditative absorption), to praise the departure from the cycle of birth and death, and to be a place of refuge for suffering beings. Why is this so? It is to make the Bodhicitta (the mind of enlightenment) more excellent and firm, to achieve the unsurpassed path, and upon hearing the Dharma, to understand and awaken oneself, without relying on others for enlightenment.
'Oh, sons of the Buddhas! What is the 'dwelling in the stage of governance' (bhumi, stage of bodhisattva's practice) of a Bodhisattva-Mahasattva (great bodhisattva)? This Bodhisattva generates ten kinds of minds towards all sentient beings. What are the ten? They are: the mind of great loving-kindness (maitri), the mind of great compassion (karuna), the mind of joy (mudita), the mind of equanimity (upeksa), the mind of delight, the mind of liberating sentient beings, the mind of protecting sentient beings, the mind of 'mine', the mind of a teacher, and the mind of the Tathagata (Buddha), these are the ten. Oh, sons of the Buddhas! That Bodhisattva should learn ten dharmas (teachings). What are the ten? They are: first, one should diligently study and earnestly seek to hear much, cultivate samadhi free from desires, be close to virtuous teachers and not disobey their teachings, be skilled in understanding the right time and speech, learn to be fearless, clearly understand profound meanings, comprehend the true Dharma, know firm practice, abandon ignorance and darkness, and dwell without wavering. Why is this so? It is to increase great loving-kindness and compassion towards all sentient beings; upon hearing the Dharma, to understand and awaken oneself, without relying on others for enlightenment.
'Oh, sons of the Buddhas! What is the 'dwelling in the stage of practice' of a Bodhisattva-Mahasattva? This Bodhisattva observes all dharmas in ten ways. What are the ten? They are: observing that all dharmas are impermanent (anitya), are suffering (duhkha), are empty (sunyata), are without self (anatman), are not independent, that all dharmas are not desirable, that all dharmas have no gathering or scattering, that all dharmas have no firmness, that all dharmas are illusory, and that all dharmas have no diligent and harmonious firmness, these are the ten. Oh, sons of the Buddhas! That Bodhisattva should learn ten dharmas. What are the ten? They are: learning to discern the realms of all sentient beings, discerning the realms of all dharmas, discerning the realms of all worlds, discerning the realms of earth, water, fire, and wind, and discerning the desire realm (kamadhatu), the form realm (rupadhatu), and the formless realm (arupadhatu). Why is this so? It is to increase clear and pure wisdom in all dharmas; upon hearing the Dharma, to understand and awaken oneself, without relying on others for enlightenment.
「諸佛子！何等是菩薩摩訶薩生貴住？此菩薩從一切聖法正教中生，修十種法。何等為十？所謂：信佛不壞，究竟於法，寂然定意，分別眾生，分別佛剎，分別世界，分別諸業，分別果報，分別生死，分別涅槃，是為十。諸佛子！彼菩薩應學十法。何等為十？所謂：學分別去、來、今佛法，修行去、來、今佛法；具足去、來、今佛法，平等觀察一切諸佛。何以故？欲使明達二世等觀，有所聞法，即自開解，不由他悟。
「諸佛子！何等是菩薩摩訶薩具足方便住？此菩薩聞十種法應當修行。何等為十？所行善根悉為：救護一切眾生，饒益一切眾生，安樂一切眾生，哀愍一切眾生，成就一切眾生，令一切眾生舍離諸難，拔出一切眾生生死苦惱，令一切眾生歡喜快樂，令一切眾生調伏，令一切眾生悉得涅槃，是為具足方便住。諸佛子！彼菩薩應學十法。何等為十？所謂：學知眾生無有邊，知眾生不可數，知眾生不思議，知眾生種種色，知眾生不可量，知眾生空，知眾生不自在，知眾生非真實，知眾生無所有。何以故？欲令其心無所染著；有所聞法，即自開解，不由他悟。
「諸佛子！何等是菩薩摩訶薩正心住？此菩薩聞十種法，得決定心。何等為十？所謂：聞贊佛、毀佛、于佛法中心定不動；聞贊法、毀
【現代漢語翻譯】 現代漢語譯本 『諸位佛子！什麼是菩薩摩訶薩（偉大的菩薩）的生貴住（高貴的出生狀態）？這位菩薩從一切神聖的佛法正教中誕生，修習十種法。哪十種呢？即：對佛的信心不動搖，徹底理解佛法，內心寂靜專注，能分辨眾生，分辨佛剎（佛的國土），分辨世界，分辨各種業（行為），分辨果報，分辨生死，分辨涅槃（解脫），這便是十種。諸位佛子！這位菩薩應當學習十種法。哪十種呢？即：學習分辨過去、現在、未來的佛法，修行過去、現在、未來的佛法；圓滿具備過去、現在、未來的佛法，平等觀察一切諸佛。為什麼呢？爲了能夠明瞭通達過去、現在、未來三世的平等觀，聽到佛法，就能自己開悟理解，不需要他人開導。 『諸位佛子！什麼是菩薩摩訶薩的具足方便住（圓滿方便的狀態）？這位菩薩聽到十種法應當修行。哪十種呢？所修行的善根全部是爲了：救護一切眾生，饒益一切眾生，安樂一切眾生，憐憫一切眾生，成就一切眾生，使一切眾生舍離各種苦難，拔出一切眾生生死的苦惱，使一切眾生歡喜快樂，使一切眾生調伏，使一切眾生都得到涅槃，這就是圓滿方便住。諸位佛子！這位菩薩應當學習十種法。哪十種呢？即：學習知道眾生沒有邊際，知道眾生不可計數，知道眾生不可思議，知道眾生有種種色相，知道眾生不可衡量，知道眾生是空性的，知道眾生不自在，知道眾生不是真實的，知道眾生沒有實在的自體。為什麼呢？爲了使他的心不被任何事物所染著；聽到佛法，就能自己開悟理解，不需要他人開導。 『諸位佛子！什麼是菩薩摩訶薩的正心住（正念的狀態）？這位菩薩聽到十種法，能得到堅定的心。哪十種呢？即：聽到讚美佛、詆譭佛，對於佛法內心堅定不動搖；聽到讚美法、詆譭法，對於佛法內心堅定不動搖；聽到讚美僧、詆譭僧，對於佛法內心堅定不動搖；聽到讚美菩薩、詆譭菩薩，對於佛法內心堅定不動搖；聽到讚美佈施、詆譭佈施，對於佛法內心堅定不動搖；聽到讚美持戒、詆譭持戒，對於佛法內心堅定不動搖；聽到讚美忍辱、詆譭忍辱，對於佛法內心堅定不動搖；聽到讚美精進、詆譭精進，對於佛法內心堅定不動搖；聽到讚美禪定、詆譭禪定，對於佛法內心堅定不動搖；聽到讚美智慧、詆譭智慧，對於佛法內心堅定不動搖。這就是正心住。諸位佛子！這位菩薩應當學習十種法。哪十種呢？即：學習知道一切法都是無常的，知道一切法都是苦的，知道一切法都是無我的，知道一切法都是空的，知道一切法都是無相的，知道一切法都是無愿的，知道一切法都是無作的，知道一切法都是無生的，知道一切法都是無滅的，知道一切法都是寂靜的。為什麼呢？爲了使他的心不被任何事物所染著；聽到佛法，就能自己開悟理解，不需要他人開導。
【English Translation】 English version 'Disciples of the Buddhas! What is the Bodhisattva Mahasattva's (great Bodhisattva) 'Birth into Nobility' state? This Bodhisattva is born from all sacred Dharma teachings and cultivates ten kinds of Dharma. What are the ten? They are: unwavering faith in the Buddha, thorough understanding of the Dharma, a peaceful and focused mind, the ability to distinguish sentient beings, to distinguish Buddha-lands (Buddha's realms), to distinguish worlds, to distinguish various karmas (actions), to distinguish karmic retributions, to distinguish birth and death, and to distinguish Nirvana (liberation). These are the ten. Disciples of the Buddhas! That Bodhisattva should learn ten Dharmas. What are the ten? They are: learning to distinguish the Dharma of the past, present, and future; practicing the Dharma of the past, present, and future; fully possessing the Dharma of the past, present, and future; and observing all Buddhas equally. Why is this? It is to be able to clearly understand the equal view of the three times, past, present, and future. Upon hearing the Dharma, one can awaken and understand by oneself, without needing guidance from others. 'Disciples of the Buddhas! What is the Bodhisattva Mahasattva's 'State of Complete Expedient Means'? This Bodhisattva, upon hearing ten kinds of Dharma, should practice them. What are the ten? All the roots of good that are cultivated are for: protecting all sentient beings, benefiting all sentient beings, bringing peace to all sentient beings, having compassion for all sentient beings, accomplishing all sentient beings, enabling all sentient beings to abandon all difficulties, extracting all sentient beings from the suffering of birth and death, bringing joy and happiness to all sentient beings, taming all sentient beings, and enabling all sentient beings to attain Nirvana. This is the state of complete expedient means. Disciples of the Buddhas! That Bodhisattva should learn ten Dharmas. What are the ten? They are: learning to know that sentient beings are boundless, knowing that sentient beings are countless, knowing that sentient beings are inconceivable, knowing that sentient beings have various forms, knowing that sentient beings are immeasurable, knowing that sentient beings are empty, knowing that sentient beings are not self-governing, knowing that sentient beings are not real, and knowing that sentient beings have no inherent existence. Why is this? It is to ensure that his mind is not tainted by anything; upon hearing the Dharma, one can awaken and understand by oneself, without needing guidance from others. 'Disciples of the Buddhas! What is the Bodhisattva Mahasattva's 'State of Right Mind'? This Bodhisattva, upon hearing ten kinds of Dharma, attains a firm mind. What are the ten? They are: upon hearing praise of the Buddha or criticism of the Buddha, the mind remains firm and unwavering in the Dharma; upon hearing praise of the Dharma or criticism of the Dharma, the mind remains firm and unwavering in the Dharma; upon hearing praise of the Sangha (monastic community) or criticism of the Sangha, the mind remains firm and unwavering in the Dharma; upon hearing praise of the Bodhisattvas or criticism of the Bodhisattvas, the mind remains firm and unwavering in the Dharma; upon hearing praise of giving or criticism of giving, the mind remains firm and unwavering in the Dharma; upon hearing praise of keeping precepts or criticism of keeping precepts, the mind remains firm and unwavering in the Dharma; upon hearing praise of patience or criticism of patience, the mind remains firm and unwavering in the Dharma; upon hearing praise of diligence or criticism of diligence, the mind remains firm and unwavering in the Dharma; upon hearing praise of meditation or criticism of meditation, the mind remains firm and unwavering in the Dharma; upon hearing praise of wisdom or criticism of wisdom, the mind remains firm and unwavering in the Dharma. This is the state of right mind. Disciples of the Buddhas! That Bodhisattva should learn ten Dharmas. What are the ten? They are: learning to know that all Dharmas are impermanent, knowing that all Dharmas are suffering, knowing that all Dharmas are without self, knowing that all Dharmas are empty, knowing that all Dharmas are without characteristics, knowing that all Dharmas are without wishes, knowing that all Dharmas are without action, knowing that all Dharmas are without birth, knowing that all Dharmas are without cessation, and knowing that all Dharmas are peaceful. Why is this? It is to ensure that his mind is not tainted by anything; upon hearing the Dharma, one can awaken and understand by oneself, without needing guidance from others.'
法、于佛法中心定不動；聞贊、毀菩薩于佛法中心定不動；聞贊、毀菩薩所行法，于佛法中心定不動；聞眾生有量、無量，于佛法中心定不動；聞眾生有垢、無垢，于佛法中心定不動；聞眾生易度、難度，于佛法中心定不動；聞法界有量、無量，于佛法中心定不動；聞法界若成、若壞，于佛法中心定不動；聞法界若有、若無，于佛法中心定不動；是為十。諸佛子！彼菩薩應學十法。何等為十？所謂：學一切法無相，一切法無性，一切法不可修，一切法無所有，一切法無真實，一切法如虛空，一切法無自性，一切法如幻，一切法如夢，一切法如響。何以故？欲令得不退轉無生法忍故，有所聞法，即自開解，不由他悟。
「諸佛子！何等是菩薩摩訶薩不退轉住？此菩薩聞十種法，其心堅固而不動轉。何等為十？所謂：聞有佛、無佛，于佛法中不退轉，有法、無法，于佛法中不退轉，有菩薩、無菩薩，于佛法中不退轉，有菩薩行、無菩薩行，于佛法中不退轉，菩薩行出生死、不出生死，于佛法中不退轉，有過去佛、無過去佛，于佛法中不退轉，有未來佛、無未來佛，于佛法中不退轉，有現在佛、無現在佛，于佛法中不退轉，佛智有盡、無盡，于佛法中不退轉，三世法一相、非一相，于佛法中不退轉，是為十。諸佛子！
【現代漢語翻譯】 現代漢語譯本：聽聞讚揚或詆譭佛陀，菩薩在佛法中心堅定不動搖；聽聞讚揚或詆譭菩薩，菩薩在佛法中心堅定不動搖；聽聞讚揚或詆譭菩薩所修行的法，菩薩在佛法中心堅定不動搖；聽聞眾生有數量限制或無數量限制，菩薩在佛法中心堅定不動搖；聽聞眾生有污垢或無污垢，菩薩在佛法中心堅定不動搖；聽聞眾生容易度化或難以度化，菩薩在佛法中心堅定不動搖；聽聞法界有數量限制或無數量限制，菩薩在佛法中心堅定不動搖；聽聞法界形成或壞滅，菩薩在佛法中心堅定不動搖；聽聞法界存在或不存在，菩薩在佛法中心堅定不動搖；這是第十種。諸位佛子！那些菩薩應當學習這十種法。哪十種呢？就是：學習一切法無相（沒有固定的形態），一切法無性（沒有獨立的自性），一切法不可修（無法通過修行來獲得），一切法無所有（沒有任何實在的擁有），一切法無真實（沒有真實的本質），一切法如虛空（像虛空一樣空曠），一切法無自性（沒有自身的獨立性），一切法如幻（像幻覺一樣虛幻），一切法如夢（像夢境一樣不真實），一切法如響（像回聲一樣空洞）。為什麼呢？爲了能夠獲得不退轉的無生法忍（對無生之法的理解和接受），聽到任何法，都能自己開悟理解，不需要他人來啓發。 諸位佛子！什麼是菩薩摩訶薩（偉大的菩薩）的不退轉住（不退轉的境界）呢？這位菩薩聽聞十種法，他的心堅定而不動搖。哪十種呢？就是：聽聞有佛或無佛，在佛法中不退轉；聽聞有法或無法，在佛法中不退轉；聽聞有菩薩或無菩薩，在佛法中不退轉；聽聞有菩薩行或無菩薩行，在佛法中不退轉；聽聞菩薩行能出生死或不能出生死，在佛法中不退轉；聽聞有過去佛或無過去佛，在佛法中不退轉；聽聞有未來佛或無未來佛，在佛法中不退轉；聽聞有現在佛或無現在佛，在佛法中不退轉；聽聞佛的智慧有盡或無盡，在佛法中不退轉；聽聞三世（過去、現在、未來）的法是一相（統一的本質）或非一相（不統一的本質），在佛法中不退轉，這是第十種。諸位佛子！
【English Translation】 English version: Hearing praise or disparagement of the Buddha, the Bodhisattva remains steadfast in the Dharma; hearing praise or disparagement of the Bodhisattva, the Bodhisattva remains steadfast in the Dharma; hearing praise or disparagement of the practices of the Bodhisattva, the Bodhisattva remains steadfast in the Dharma; hearing that sentient beings are finite or infinite, the Bodhisattva remains steadfast in the Dharma; hearing that sentient beings are defiled or undefiled, the Bodhisattva remains steadfast in the Dharma; hearing that sentient beings are easy or difficult to liberate, the Bodhisattva remains steadfast in the Dharma; hearing that the Dharma realm is finite or infinite, the Bodhisattva remains steadfast in the Dharma; hearing that the Dharma realm is formed or destroyed, the Bodhisattva remains steadfast in the Dharma; hearing that the Dharma realm exists or does not exist, the Bodhisattva remains steadfast in the Dharma; this is the tenth. O sons of the Buddhas! Those Bodhisattvas should learn these ten dharmas. What are the ten? They are: learning that all dharmas are without characteristics (no fixed form), all dharmas are without nature (no independent self-nature), all dharmas are uncultivable (cannot be obtained through cultivation), all dharmas are without possession (no real ownership), all dharmas are without reality (no real essence), all dharmas are like space (empty like space), all dharmas are without self-nature (no independent self-existence), all dharmas are like illusions (illusory like a mirage), all dharmas are like dreams (unreal like a dream), all dharmas are like echoes (empty like an echo). Why is this? It is to attain the non-regression and non-arising forbearance (understanding and acceptance of the non-arising of dharmas), so that upon hearing any dharma, one can understand it oneself, without needing others to enlighten them. O sons of the Buddhas! What is the non-regression dwelling (state of non-regression) of a Bodhisattva Mahasattva (great Bodhisattva)? This Bodhisattva, upon hearing ten kinds of dharmas, his mind is firm and unmoving. What are the ten? They are: hearing that there is a Buddha or no Buddha, one does not regress in the Dharma; hearing that there is Dharma or no Dharma, one does not regress in the Dharma; hearing that there is a Bodhisattva or no Bodhisattva, one does not regress in the Dharma; hearing that there are Bodhisattva practices or no Bodhisattva practices, one does not regress in the Dharma; hearing that Bodhisattva practices can lead to birth and death or not lead to birth and death, one does not regress in the Dharma; hearing that there are past Buddhas or no past Buddhas, one does not regress in the Dharma; hearing that there are future Buddhas or no future Buddhas, one does not regress in the Dharma; hearing that there are present Buddhas or no present Buddhas, one does not regress in the Dharma; hearing that the wisdom of the Buddha is finite or infinite, one does not regress in the Dharma; hearing that the dharmas of the three times (past, present, and future) are of one nature (unified essence) or not of one nature (not unified essence), one does not regress in the Dharma, this is the tenth. O sons of the Buddhas!
彼菩薩應學十法。何等為十？所謂：知一即是多，多即是一，隨味知義，隨義知味，知非有是有，知有是非有，知非相是相，知相是非相，知非性是性，知性是非性。何以故？欲於一切法方便具足故，有所聞法，即自開解，不由他悟。
「諸佛子！何等是菩薩摩訶薩童真住？此菩薩於十種法心得安立。何等為十？所謂：身行清凈，口行清凈，意行清凈，隨意受生，知眾生心，知眾生種種欲樂，知眾生種種性，知眾生種種業，知世界成壞，神通自在無有障礙，是為十。諸佛子！彼菩薩應學十法。何等為十？所謂：學知一切佛剎，震動一切佛剎，持一切佛剎，觀一切佛剎，詣一切佛剎，遍至一切世界，善問難無量妙法神通變化無量身，善解無量諸音聲，於一念中恭敬供養無量諸佛。何以故？欲於一切法中出巧方便，具足成就，有所聞法，即自開解，不由他悟。
「諸佛子！何等是菩薩摩訶薩法王子住？此菩薩善解十種法。何等為十？所謂：善解眾生趣，善解諸煩惱，善解諸習氣，善解方便智，善解分別無量法，善解諸威儀，善解分別諸世界，善解去、來、今，善解說世諦，善解說第一義諦，是為十。諸佛子！彼菩薩應學十法。何等為十？所謂：學善知法王所住處，善知法王所行威儀，善知安立法王處，善知巧
【現代漢語翻譯】 現代漢語譯本 菩薩應當學習十種法。哪十種呢？就是：知道一即是多，多即是一；隨順滋味瞭解意義，隨順意義瞭解滋味；知道非有即是有，知道有即是非有；知道非相即是相，知道相即是非相；知道非性即是性，知道性即是非性。為什麼呢？因為想要在一切法中方便具足，所以聽到任何法，就能自己開悟理解，不需要他人來啓發。 『諸佛子！什麼是菩薩摩訶薩（菩薩中的大菩薩）的童真住？』這位菩薩在十種法中內心得到安立。哪十種呢？就是：身行清凈，口行清凈，意行清凈；隨意受生；知道眾生的心；知道眾生種種的慾望和喜好；知道眾生種種的根性；知道眾生種種的業；知道世界的成住壞空；神通自在沒有障礙。這就是十種。『諸佛子！』這位菩薩應當學習十種法。哪十種呢？就是：學習知道一切佛剎（佛的國土），震動一切佛剎，持一切佛剎，觀察一切佛剎，前往一切佛剎，普遍到達一切世界；善於問難無量微妙的法；神通變化無量身；善於理解無量諸音聲；在一念中恭敬供養無量諸佛。為什麼呢？因為想要在一切法中生出巧妙的方便，具足成就，所以聽到任何法，就能自己開悟理解，不需要他人來啓發。 『諸佛子！什麼是菩薩摩訶薩的法王子住？』這位菩薩善於理解十種法。哪十種呢？就是：善於理解眾生的去向；善於理解各種煩惱；善於理解各種習氣；善於理解方便的智慧；善於分別無量的法；善於理解各種威儀；善於分別各種世界；善於理解過去、現在、未來；善於解說世俗諦；善於解說第一義諦。這就是十種。『諸佛子！』這位菩薩應當學習十種法。哪十種呢？就是：學習善於知道法王（佛）所住的地方，善於知道法王所行的威儀，善於安立法王的地方，善於巧妙地
【English Translation】 English version A Bodhisattva should learn ten dharmas. What are the ten? They are: knowing that one is many, and many is one; understanding the meaning according to the flavor, and understanding the flavor according to the meaning; knowing that non-existence is existence, and knowing that existence is non-existence; knowing that non-form is form, and knowing that form is non-form; knowing that non-nature is nature, and knowing that nature is non-nature. Why is this so? Because one wishes to be fully equipped with skillful means in all dharmas, so upon hearing any dharma, one can understand it oneself, without needing enlightenment from others. 『Oh, sons of the Buddhas! What is the Bodhisattva Mahasattva's (great Bodhisattva) dwelling in the stage of pure innocence?』 This Bodhisattva's mind is established in ten dharmas. What are the ten? They are: purity of bodily conduct, purity of verbal conduct, purity of mental conduct; taking rebirth at will; knowing the minds of sentient beings; knowing the various desires and pleasures of sentient beings; knowing the various natures of sentient beings; knowing the various karmas of sentient beings; knowing the formation, existence, destruction, and emptiness of the world; having unobstructed supernatural powers. These are the ten. 『Oh, sons of the Buddhas!』 This Bodhisattva should learn ten dharmas. What are the ten? They are: learning to know all Buddha-lands (Buddha's realms), shaking all Buddha-lands, holding all Buddha-lands, observing all Buddha-lands, going to all Buddha-lands, reaching all worlds; being skilled in questioning and answering about immeasurable wonderful dharmas; having immeasurable bodies through supernatural transformations; being skilled in understanding immeasurable sounds; reverently making offerings to immeasurable Buddhas in a single thought. Why is this so? Because one wishes to generate skillful means in all dharmas, to be fully accomplished, so upon hearing any dharma, one can understand it oneself, without needing enlightenment from others. 『Oh, sons of the Buddhas! What is the Bodhisattva Mahasattva's dwelling in the stage of Dharma Prince?』 This Bodhisattva is skilled in understanding ten dharmas. What are the ten? They are: being skilled in understanding the destinations of sentient beings; being skilled in understanding various afflictions; being skilled in understanding various habitual tendencies; being skilled in understanding the wisdom of skillful means; being skilled in distinguishing immeasurable dharmas; being skilled in understanding various forms of conduct; being skilled in distinguishing various worlds; being skilled in understanding the past, present, and future; being skilled in explaining conventional truth; being skilled in explaining ultimate truth. These are the ten. 『Oh, sons of the Buddhas!』 This Bodhisattva should learn ten dharmas. What are the ten? They are: learning to know well the place where the Dharma King (Buddha) dwells, learning to know well the conduct of the Dharma King, learning to establish the place of the Dharma King, learning to skillfully
入法王處，善知分別法王處，善知法王甘露灌頂，善知受持法王法，善知法王無畏法，善知法王無著法，善知讚歎法王法。何以故？欲於一切法得無障礙智，有所聞法，即自開解，不由他悟。
「諸佛子！何等是菩薩摩訶薩灌頂住？此菩薩成就十種智住。何等為十？所謂：悉能震動無量世界，悉能照明無量世界，悉能住持無量世界，悉能遍游無量世界，悉能嚴凈無量世界，悉知無量眾生心行，悉知眾生隨心所行，悉知無量眾生諸根，悉能方便度無量眾生，悉能調伏無量眾生，是為十。諸佛子！彼菩薩身不可知；身業神足、神足自在；過去智、未來智、現在智、凈諸佛剎智、心境界、智境界不可知；一切眾生，乃至法王子菩薩悉不能知。
「諸佛子！彼菩薩應學十種智。何等為十？所謂：學三世智，一切佛法智，法界無障礙智，法界無量無邊智，充滿一切世界智，普照一切世界智，能持一切世界智，分別一切眾生智，一切種智智，佛無量無邊智。何以故？欲令具足一切種智，有所聞法，即自開解，不由他悟。」
爾時，佛神力故，十方各萬佛世界塵數佛國，六種十八相震動，雨天寶華、天末香、天寶鬘、天雜香、天寶衣、天寶云、天莊嚴具，天妙音樂，不鼓自鳴，又自演出無畏之音。如此四天下須彌
【現代漢語翻譯】 現代漢語譯本：進入法王（Dharma Raja，佛的尊稱）的境界，善於分辨法王的境界，善於領受法王的甘露灌頂（Amrita Abhisheka，象徵智慧的灌輸），善於受持法王的教法，善於理解法王的無畏法，善於理解法王的無執著法，善於讚歎法王的教法。為什麼呢？因為想要在一切法中獲得無障礙的智慧，聽到任何教法，都能自己開悟理解，不需要他人來啓發。 『諸佛子！什麼是菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）的灌頂住（Abhisheka-sthita，獲得灌頂的境界）？』這位菩薩成就十種智慧的安住。是哪十種呢？就是：能夠震動無量的世界，能夠照亮無量的世界，能夠住持無量的世界，能夠遍游無量的世界，能夠莊嚴清凈無量的世界，能夠完全瞭解無量眾生的心念和行為，能夠完全瞭解眾生隨心所行的業，能夠完全瞭解無量眾生的根器，能夠方便度化無量眾生，能夠調伏無量眾生，這就是十種。諸佛子！這位菩薩的身體是不可思議的；他的身業、神通、神通自在；他的過去智、未來智、現在智、清凈諸佛剎土的智慧、心的境界、智慧的境界都是不可思議的；一切眾生，乃至法王子菩薩（Dharmaraja-putra Bodhisattva，繼承佛法的菩薩）都不能瞭解。 『諸佛子！這位菩薩應當學習十種智慧。是哪十種呢？就是：學習三世智（過去、現在、未來三世的智慧），一切佛法智，法界無障礙智，法界無量無邊智，充滿一切世界智，普照一切世界智，能持一切世界智，分別一切眾生智，一切種智智（對一切事物和現象的智慧），佛的無量無邊智。為什麼呢？因為想要具足一切種智，聽到任何教法，都能自己開悟理解，不需要他人來啓發。』 這時，由於佛的神力，十方各個如微塵數般多的佛國世界，發生了六種十八相的震動，降下天寶華、天末香、天寶鬘、天雜香、天寶衣、天寶云、天莊嚴具，天上的美妙音樂，不敲自鳴，並且自然發出無畏的聲音。就像這四天下須彌山一樣。
【English Translation】 English version: Entering the realm of the Dharma Raja (the King of Dharma, an epithet for the Buddha), being skilled in discerning the realm of the Dharma Raja, being skilled in receiving the Dharma Raja's Amrita Abhisheka (nectar consecration, symbolizing the infusion of wisdom), being skilled in upholding the Dharma Raja's teachings, being skilled in understanding the Dharma Raja's fearlessness, being skilled in understanding the Dharma Raja's non-attachment, being skilled in praising the Dharma Raja's teachings. Why is this so? Because one desires to attain unobstructed wisdom in all dharmas, and upon hearing any teaching, to understand it oneself, without needing enlightenment from others. 'Disciples of the Buddhas! What is the Abhisheka-sthita (the state of being consecrated) of a Bodhisattva Mahasattva (a great Bodhisattva)?' This Bodhisattva achieves ten kinds of wisdom-abiding. What are the ten? They are: being able to shake immeasurable worlds, being able to illuminate immeasurable worlds, being able to sustain immeasurable worlds, being able to travel throughout immeasurable worlds, being able to adorn and purify immeasurable worlds, being able to fully understand the thoughts and actions of immeasurable beings, being able to fully understand the karma of beings according to their minds, being able to fully understand the faculties of immeasurable beings, being able to expediently liberate immeasurable beings, being able to tame immeasurable beings. These are the ten. Disciples of the Buddhas! The body of this Bodhisattva is inconceivable; his bodily actions, his miraculous powers, his freedom of miraculous powers; his wisdom of the past, wisdom of the future, wisdom of the present, wisdom of purifying Buddha-lands, the realm of his mind, the realm of his wisdom are all inconceivable; all beings, even the Dharma-prince Bodhisattvas (Dharmaraja-putra Bodhisattva, Bodhisattvas who inherit the Dharma), cannot know it. 'Disciples of the Buddhas! This Bodhisattva should learn ten kinds of wisdom. What are the ten? They are: learning the wisdom of the three times (past, present, and future), the wisdom of all Buddha-dharmas, the unobstructed wisdom of the Dharma-realm, the immeasurable and boundless wisdom of the Dharma-realm, the wisdom that fills all worlds, the wisdom that illuminates all worlds, the wisdom that can sustain all worlds, the wisdom that discerns all beings, the wisdom of all-knowing (wisdom of all things and phenomena), the immeasurable and boundless wisdom of the Buddha. Why is this so? Because one desires to be complete with all-knowing wisdom, and upon hearing any teaching, to understand it oneself, without needing enlightenment from others.' At that time, due to the Buddha's divine power, in each of the ten directions, in as many Buddha-lands as there are dust particles in a myriad of Buddha-worlds, there were six kinds of eighteen-fold earthquakes, and there rained down heavenly precious flowers, heavenly powdered incense, heavenly precious garlands, heavenly mixed incense, heavenly precious garments, heavenly precious clouds, heavenly adornments, and heavenly exquisite music, which played without being struck, and naturally emitted fearless sounds. It was like the Sumeru mountain in this four-continent world.
山頂妙勝殿上，威神變化，說十住法，一切十方世界，亦復如是。
爾時，佛神力故，十方各過萬佛世界塵數剎外，有十佛剎微塵數等諸大菩薩充滿十方，來詣此土，說如是言：「善哉！善哉！佛子善說是法，我等諸人，同名法慧；所從來國，同名法雲；彼諸如來，同號妙法；我等佛所，亦說十住。大眾眷屬名味句身，等無有異。是故，佛子！我等承佛神力，來詣此土，為汝作證。」如此四天下須彌山頂妙勝殿上說十住法，十佛世界微塵數等諸大菩薩來此作證，一切十方亦復如是。
爾時，法慧菩薩承佛神力，普觀十方及諸法界，以偈頌曰：
「見大智尊微妙身， 相好端嚴悉具足， 最勝尊重甚難遇， 勇猛大士初發心。 見無等等大神變， 聞說妙法及教誡， 觀察五道無量苦， 無畏大士初發心。 聞諸如來普智尊， 無量功德悉具足， 解佛心相如虛空， 菩薩因此初發心。 能知是處及非處， 若我非我如是等， 欲解平等真實義， 菩薩因此初發心。 過去未來現在世， 一切善惡諸業報， 欲善觀察悉平等， 菩薩因此初發心。 諸禪三昧及解脫， 隨順正受無所著， 欲善分別垢凈起， 菩薩因此初發心。 隨諸眾生根利鈍，
【現代漢語翻譯】 現代漢語譯本 在山頂的妙勝殿上，佛以威神之力展現變化，宣說十住法（菩薩修行十個階段的法門），一切十方世界也是如此。 當時，由於佛的神力，從十方各處，越過相當於萬佛世界塵埃數量的剎土之外，有相當於十佛剎微塵數量的大菩薩，充滿十方，來到此土，說道：『善哉！善哉！佛子善於宣說此法，我們這些人，同名法慧（菩薩名）；所來自的國度，同名法雲（佛國名）；那些如來，同號妙法（佛號）；我們在佛所，也宣說十住法。大眾眷屬的名號、意義、語句、身形，都完全相同，沒有差異。所以，佛子！我們承蒙佛的神力，來到此土，為你們作證。』就像這四天下須彌山頂的妙勝殿上宣說十住法一樣，有相當於十佛世界微塵數量的大菩薩來此作證，一切十方世界也是如此。 當時，法慧菩薩承蒙佛的神力，普遍觀察十方和諸法界，以偈頌說道： 『見到大智尊者微妙的身軀，相好端正莊嚴，完全具足，最殊勝的尊重者甚難遇到，勇猛的大士初發菩提心。 見到無與倫比的大神通變化，聽聞宣說微妙的佛法和教誡，觀察五道（地獄、餓鬼、畜生、人、天）無量的痛苦，無畏的大士初發菩提心。 聽聞諸如來普智尊者，無量功德完全具足，理解佛的心相如同虛空，菩薩因此初發菩提心。 能夠知道是處和非處，若我非我等等，想要理解平等真實的意義，菩薩因此初發菩提心。 過去、未來、現在世，一切善惡諸業報，想要善於觀察一切平等，菩薩因此初發菩提心。 諸禪定、三昧和解脫，隨順正受而無所執著，想要善於分別垢染和清凈的生起，菩薩因此初發菩提心。 隨順諸眾生根性的利鈍，
【English Translation】 English version On the Wondrous Victory Palace atop the mountain, through divine power and transformation, the Buddha expounded the Ten Abidings (ten stages of Bodhisattva practice), and it was the same in all the worlds of the ten directions. At that time, due to the Buddha's divine power, from each of the ten directions, beyond realms as numerous as the dust of ten thousand Buddha-worlds, there came great Bodhisattvas, equal in number to the dust of ten Buddha-lands, filling the ten directions. They arrived in this land and said: 'Excellent! Excellent! Son of the Buddha, you have skillfully expounded this Dharma. We, all of us, share the name Dharma Wisdom (Bodhisattva name); the lands from which we come share the name Dharma Cloud (Buddha-land name); those Tathagatas share the name Wondrous Dharma (Buddha's title); and in the presence of our Buddhas, we also expound the Ten Abidings. The names, meanings, phrases, and forms of the assemblies and retinues are all identical, without any difference. Therefore, Son of the Buddha! We, relying on the Buddha's divine power, have come to this land to bear witness for you.' Just as the Ten Abidings were expounded in the Wondrous Victory Palace atop Mount Sumeru in this four-continent world, and great Bodhisattvas, equal in number to the dust of ten Buddha-worlds, came to bear witness, so it was in all the worlds of the ten directions. At that time, the Bodhisattva Dharma Wisdom, relying on the Buddha's divine power, universally observed the ten directions and all the realms of Dharma, and spoke in verse: 'Seeing the Great Wisdom Honored One's subtle form, with excellent marks and adornments, completely perfect, the most supreme and revered one is very difficult to encounter, the courageous great being first awakens the Bodhi mind. Seeing the incomparable great spiritual transformations, hearing the exposition of the subtle Dharma and teachings, observing the immeasurable suffering of the five paths (hell, hungry ghosts, animals, humans, and gods), the fearless great being first awakens the Bodhi mind. Hearing of the Tathagatas, the Universally Wise Honored Ones, with immeasurable merits completely perfect, understanding the Buddha's mind as being like space, the Bodhisattva therefore first awakens the Bodhi mind. Being able to know what is appropriate and inappropriate, whether 'I' or 'not-I' and so on, desiring to understand the true meaning of equality, the Bodhisattva therefore first awakens the Bodhi mind. The past, future, and present worlds, all good and evil karmic retributions, desiring to skillfully observe all as equal, the Bodhisattva therefore first awakens the Bodhi mind. All meditations, samadhis, and liberations, following the correct reception without attachment, desiring to skillfully distinguish the arising of defilement and purity, the Bodhisattva therefore first awakens the Bodhi mind. Following the sharpness and dullness of the faculties of all sentient beings,
種種勤修精進力， 悉欲了達分別知， 菩薩因此初發心。 一切眾生種種欲， 心好樂著諸希望， 悉欲了達分別知， 菩薩因此初發心。 一切眾生種種性， 無量無邊不可數， 悉欲了達分別知， 菩薩因此初發心。 一切諸道所至處， 八正聖路向無為， 悉欲了達知其實， 菩薩因此初發心。 一切世界眾生類， 流轉五道生死海， 欲得天眼悉明達， 菩薩因此初發心。 於過去世一切事， 如其體性所有相， 悉欲隨順達宿命， 菩薩因此初發心。 世間一切諸煩惱， 所有結縛余習氣， 悉欲覺知究竟盡， 菩薩因此初發心。 世間所有世諦法， 名字談論語言道， 悉欲明達世諦義， 菩薩因此初發心。 一切諸法語言斷， 無有自性如虛空， 悉欲明達真諦義， 菩薩因此初發心。 震動一切佛世界， 傾覆鼓盪諸大海， 悉欲明達佛神力， 菩薩因此初發心。 一毛放演無量光， 普照十方一切剎， 欲於一光一切覺， 菩薩因此初發心。 無量佛剎難思議， 皆悉能置一掌中， 欲解一切如幻化， 菩薩因此初發心。 無量佛剎諸眾生， 皆悉安置一毛端， 悉欲了達皆寂滅，
【現代漢語翻譯】 現代漢語譯本 通過種種勤奮的修行和精進的力量，菩薩希望完全瞭解和分辨一切事物，因此初次發起了菩提心。 一切眾生有各種各樣的慾望，他們的心喜歡執著于各種希望，菩薩希望完全瞭解和分辨這些，因此初次發起了菩提心。 一切眾生有各種各樣的秉性，數量無量無邊，不可計數，菩薩希望完全瞭解和分辨這些，因此初次發起了菩提心。 一切修行之道所能到達的境界，包括通向無為的八正聖道（arya-astangika-marga），菩薩希望完全瞭解它們的真實本質，因此初次發起了菩提心。 一切世界中的眾生，在五道（gati）輪迴的生死苦海中流轉，菩薩希望獲得天眼（divya-cakshus）來完全明瞭這些，因此初次發起了菩提心。 對於過去世發生的一切事情，以及它們所具有的體性和現象，菩薩希望能夠隨順地瞭解宿命（purva-nivasanusmriti-jnana），因此初次發起了菩提心。 世間一切的煩惱（klesha），以及所有的結縛（bandhana）、殘餘習氣（anusaya），菩薩希望覺知並最終斷除它們，因此初次發起了菩提心。 世間所有世俗諦（samvriti-satya）的法則，包括名字、談論和語言之道，菩薩希望明瞭世俗諦的意義，因此初次發起了菩提心。 一切諸法超越語言的描述，沒有自性，如同虛空一般，菩薩希望明瞭真諦（paramartha-satya）的意義，因此初次發起了菩提心。 能夠震動一切佛世界（buddha-kshetra），傾覆和鼓盪諸大海，菩薩希望明瞭佛的神力（buddha-bala），因此初次發起了菩提心。 能夠從一根毫毛中放出無量的光芒，普照十方一切佛剎（buddha-kshetra），菩薩希望在一道光中覺悟一切，因此初次發起了菩提心。 能夠將無量難以思議的佛剎都放置在一掌之中，菩薩希望瞭解一切都如幻化一般，因此初次發起了菩提心。 能夠將無量佛剎中的眾生都安置在一根毫毛的末端，菩薩希望瞭解一切都歸於寂滅，因此初次發起了菩提心。
【English Translation】 English version Through various diligent practices and the power of vigor, the Bodhisattva wishes to fully understand and discern all things, thus initially arousing the Bodhi mind. All sentient beings have various desires, their minds are fond of clinging to various hopes, the Bodhisattva wishes to fully understand and discern these, thus initially arousing the Bodhi mind. All sentient beings have various natures, countless and immeasurable, the Bodhisattva wishes to fully understand and discern these, thus initially arousing the Bodhi mind. All the realms that can be reached through the paths of practice, including the Noble Eightfold Path (arya-astangika-marga) leading to the unconditioned, the Bodhisattva wishes to fully understand their true essence, thus initially arousing the Bodhi mind. All sentient beings in all worlds, transmigrating in the sea of birth and death in the five realms (gati), the Bodhisattva wishes to obtain the divine eye (divya-cakshus) to fully understand these, thus initially arousing the Bodhi mind. Regarding all events that occurred in past lives, and their inherent nature and phenomena, the Bodhisattva wishes to understand past lives (purva-nivasanusmriti-jnana) accordingly, thus initially arousing the Bodhi mind. All the afflictions (klesha) in the world, as well as all the bonds (bandhana), and residual habits (anusaya), the Bodhisattva wishes to perceive and ultimately eliminate them, thus initially arousing the Bodhi mind. All the laws of conventional truth (samvriti-satya) in the world, including names, discussions, and the path of language, the Bodhisattva wishes to understand the meaning of conventional truth, thus initially arousing the Bodhi mind. All dharmas transcend linguistic description, having no self-nature, like empty space, the Bodhisattva wishes to understand the meaning of ultimate truth (paramartha-satya), thus initially arousing the Bodhi mind. Being able to shake all Buddha-fields (buddha-kshetra), overturn and agitate the great oceans, the Bodhisattva wishes to understand the Buddha's power (buddha-bala), thus initially arousing the Bodhi mind. Being able to emit immeasurable light from a single hair, illuminating all Buddha-lands (buddha-kshetra) in the ten directions, the Bodhisattva wishes to awaken to everything in a single ray of light, thus initially arousing the Bodhi mind. Being able to place immeasurable and inconceivable Buddha-lands all within the palm of one's hand, the Bodhisattva wishes to understand that everything is like an illusion, thus initially arousing the Bodhi mind. Being able to place all sentient beings from immeasurable Buddha-lands on the tip of a single hair, the Bodhisattva wishes to understand that all is extinguished, thus initially arousing the Bodhi mind.
菩薩因此初發心。 一切十方大海水， 渧以一毛盡無餘， 悉欲分別知渧數， 菩薩因此初發心。 不可思議諸佛剎， 皆碎為末如微塵， 悉欲分別知其數， 菩薩因此初發心。 過去未來無量劫， 一切世界成敗相， 悉欲究竟達其際， 菩薩因此初發心。 三世一切等正覺， 諸辟支佛及聲聞， 悉欲分別三乘道， 菩薩因此初發心。 無量無邊諸世界， 能以一毛悉稱舉， 欲知有無真實相， 菩薩因此初發心。 金剛圍山數無量， 盡能安置一毛端， 欲知至大有小相， 菩薩因此初發心。 十方一切諸世界， 能以一音遍充滿， 悉欲解了凈妙聲， 菩薩因此初發心。 一切眾生語言法， 一言演說盡無餘， 悉欲解了凈密音， 菩薩因此初發心。 如來清凈微妙音， 充滿十方諸世界， 欲得具足舌根相， 菩薩因此初發心。 一切十方諸世界， 有成壞者皆悉見， 欲得解了悉虛妄， 菩薩因此初發心。 一切十方諸佛剎， 其中無量諸如來， 悉欲了達佛正法， 菩薩因此初發心。 普能應現無量身， 一切世界微塵等， 悉欲了達如幻化， 菩薩因此初發心。 過去未來現在世，
【現代漢語翻譯】 現代漢語譯本 菩薩因此初發菩提心。 十方所有大海的水，如果能用一根毛髮沾盡，並且沒有剩餘，想要分別知道每一滴水的數量，菩薩因此初發菩提心。 不可思議的諸佛剎（佛的國土），如果都粉碎成微塵，想要分別知道這些微塵的數量，菩薩因此初發菩提心。 過去和未來無量劫的時間裡，一切世界的成住壞空，想要徹底瞭解它們的究竟，菩薩因此初發菩提心。 三世一切等正覺（佛），以及辟支佛（獨覺）和聲聞（阿羅漢），想要分別瞭解三乘（聲聞乘、緣覺乘、菩薩乘）的修行之道，菩薩因此初發菩提心。 無量無邊的諸世界，如果能用一根毛髮全部稱量舉起，想要知道它們的有無真實相，菩薩因此初發菩提心。 數量無量的金剛圍山，如果都能安置在一根毛髮的頂端，想要知道至大與至小的相對關係，菩薩因此初發菩提心。 十方一切諸世界，如果能用一個聲音遍滿，想要了解清凈微妙的聲音，菩薩因此初發菩提心。 一切眾生的語言和表達方式，如果能用一句話全部演說出來，想要了解清凈秘密的語言，菩薩因此初發菩提心。 如來清凈微妙的聲音，如果能充滿十方諸世界，想要獲得具足的舌根相，菩薩因此初發菩提心。 十方一切諸世界，如果有成住壞空的變化，都能看見，想要了解這一切都是虛妄的，菩薩因此初發菩提心。 十方一切諸佛剎（佛的國土），其中有無量諸如來，想要了解佛的正法，菩薩因此初發菩提心。 能夠普遍顯現無量化身，數量如同一切世界微塵，想要了解這些化身如夢幻泡影，菩薩因此初發菩提心。 過去、未來和現在三世的一切，
【English Translation】 English version Thus, the Bodhisattva initially generates the aspiration for enlightenment. If all the water in the oceans of the ten directions could be drawn up by a single hair, with nothing remaining, and one wished to know the number of each drop, the Bodhisattva would thus initially generate the aspiration for enlightenment. If the inconceivable Buddha-lands (Buddha's realms) were all crushed into fine dust, and one wished to know the number of these dust particles, the Bodhisattva would thus initially generate the aspiration for enlightenment. Throughout the immeasurable kalpas (eons) of the past and future, the formation, existence, destruction, and emptiness of all worlds, if one wished to thoroughly understand their ultimate nature, the Bodhisattva would thus initially generate the aspiration for enlightenment. All the perfectly enlightened ones (Buddhas) of the three times, as well as the Pratyekabuddhas (Solitary Buddhas) and Sravakas (Arhats), if one wished to understand the paths of the three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), the Bodhisattva would thus initially generate the aspiration for enlightenment. If the immeasurable and boundless worlds could all be weighed and lifted by a single hair, and one wished to know their true nature of existence or non-existence, the Bodhisattva would thus initially generate the aspiration for enlightenment. If the immeasurable number of Vajra (diamond) mountain ranges could all be placed on the tip of a single hair, and one wished to know the relationship between the extremely large and the extremely small, the Bodhisattva would thus initially generate the aspiration for enlightenment. If all the worlds of the ten directions could be filled with a single sound, and one wished to understand the pure and subtle sound, the Bodhisattva would thus initially generate the aspiration for enlightenment. If all the languages and expressions of all sentient beings could be fully articulated in a single word, and one wished to understand the pure and secret language, the Bodhisattva would thus initially generate the aspiration for enlightenment. If the pure and subtle sound of the Tathagata (Buddha) could fill all the worlds of the ten directions, and one wished to attain the perfect tongue faculty, the Bodhisattva would thus initially generate the aspiration for enlightenment. If all the worlds of the ten directions, with their changes of formation, existence, destruction, and emptiness, could all be seen, and one wished to understand that all of this is illusory, the Bodhisattva would thus initially generate the aspiration for enlightenment. If all the Buddha-lands (Buddha's realms) of the ten directions, with their immeasurable Tathagatas (Buddhas), and one wished to understand the true Dharma of the Buddha, the Bodhisattva would thus initially generate the aspiration for enlightenment. If one could universally manifest immeasurable bodies, as numerous as the dust particles in all the worlds, and one wished to understand that these manifestations are like illusions, the Bodhisattva would thus initially generate the aspiration for enlightenment. All of the past, future, and present,
無量無邊諸如來， 欲於一念悉了知， 菩薩因此初發心。 欲具演說一句法， 阿僧祇劫無窮盡， 欲使辯才不斷絕， 菩薩因此初發心。 十方一切諸群生， 隨其遷變生滅相， 欲於一念悉了達， 菩薩因此初發心。 凈妙身口及意行， 游步十方無障礙， 欲了三世悉空寂， 菩薩因此初發心。 菩薩如是發心已， 於十方界諸佛所， 應學盡敬供養佛， 如是說者不退教。 菩薩舍離種種樂， 不厭生死求菩提， 以此勸進歡喜嘆， 如是說者不退教。 十方一切諸世界， 其中所有眾賢聖， 菩薩常應讚歎彼， 如是說者不退教。 最勝最上無有比， 甚深微妙清凈法， 菩薩以此化眾生， 如是說者不退教。 無上清凈妙善法， 一切眾魔不能壞， 菩薩尊重常稱歎， 如是說者不退教。 一切所有妙功德， 天人之尊悉成就， 以此安立諸菩薩， 如是說者人中王。 方便教化見諸佛， 無量無數難思議， 若能以此方便化， 如是說者不退教。 一切甚深諸三昧， 悉教眾生無有餘， 菩薩分別具開導， 如是說者不退教。 悉能摧滅生死輪， 具轉聖道妙法輪， 一切世間無所著，
【現代漢語翻譯】 現代漢語譯本 無量無邊的諸佛如來，想要在一念之間完全了知，菩薩因此初發菩提心。 想要詳盡演說一句佛法，即使經歷阿僧祇劫（無數個大劫）也無窮無盡，想要使辯才永不斷絕，菩薩因此初發菩提心。 十方一切的眾生，隨著他們的遷變生滅之相，想要在一念之間完全通達，菩薩因此初發菩提心。 清凈微妙的身口意行為，游步十方沒有障礙，想要了知過去、現在、未來三世皆是空寂的，菩薩因此初發菩提心。 菩薩如此發心之後，在十方世界諸佛的處所，應當學習盡心恭敬供養佛，如此宣說的人不會退轉教誨。 菩薩捨棄種種享樂，不厭倦生死輪迴而追求菩提，以此勸勉精進，歡喜讚歎，如此宣說的人不會退轉教誨。 十方一切的世界，其中所有的賢聖，菩薩應當常常讚歎他們，如此宣說的人不會退轉教誨。 最殊勝、最至上、無與倫比，甚深微妙清凈的佛法，菩薩用此來教化眾生，如此宣說的人不會退轉教誨。 無上清凈微妙的善法，一切魔眾都不能破壞，菩薩尊重並常常稱讚，如此宣說的人不會退轉教誨。 一切所有的微妙功德，天人之尊都能成就，用此來安立諸菩薩，如此宣說的人是人中之王。 用方便法教化，見到無量無數難以思議的諸佛，如果能用這種方便法教化，如此宣說的人不會退轉教誨。 一切甚深的禪定，全部教導眾生沒有遺漏，菩薩分別詳細地開導，如此宣說的人不會退轉教誨。 能夠摧毀生死輪迴，具足轉動聖道微妙的法輪，在一切世間沒有執著，
【English Translation】 English version The immeasurable and boundless Tathagatas (Buddhas), wishing to fully understand in a single thought, the Bodhisattva (enlightenment being) thus initially awakens the Bodhi mind (mind of enlightenment). Wishing to fully expound a single Dharma (Buddhist teaching), even through countless Asamkhya kalpas (incalculable eons), it would be endless, wishing to make eloquence never cease, the Bodhisattva thus initially awakens the Bodhi mind. All sentient beings in the ten directions, along with their changing and arising-and-ceasing appearances, wishing to fully comprehend in a single thought, the Bodhisattva thus initially awakens the Bodhi mind. With pure and subtle actions of body, speech, and mind, traveling in the ten directions without obstruction, wishing to understand that the three periods of time (past, present, future) are all empty and still, the Bodhisattva thus initially awakens the Bodhi mind. After the Bodhisattva has thus awakened the mind, in the places of all Buddhas in the ten directions, one should learn to wholeheartedly respect and make offerings to the Buddhas, those who speak thus will not regress from the teachings. The Bodhisattva abandons all kinds of pleasures, not weary of birth and death, seeking Bodhi (enlightenment), with this they encourage progress, joyfully praising, those who speak thus will not regress from the teachings. All the worlds in the ten directions, and all the wise and holy beings within them, the Bodhisattva should always praise them, those who speak thus will not regress from the teachings. The most supreme, the most excellent, incomparable, the profound, subtle, and pure Dharma, the Bodhisattva uses this to transform sentient beings, those who speak thus will not regress from the teachings. The unsurpassed, pure, subtle, and virtuous Dharma, which all demons cannot destroy, the Bodhisattva respects and always praises, those who speak thus will not regress from the teachings. All the subtle merits and virtues, which the honored ones of gods and humans can accomplish, with this they establish all Bodhisattvas, those who speak thus are kings among humans. Using skillful means to teach, seeing the immeasurable, countless, and inconceivable Buddhas, if one can teach with these skillful means, those who speak thus will not regress from the teachings. All the profound Samadhis (meditative states), teaching all sentient beings without omission, the Bodhisattva separately and thoroughly guides, those who speak thus will not regress from the teachings. Able to destroy the cycle of birth and death, fully turning the sacred and wondrous Dharma wheel, without attachment in all the world,
諸佛所記是菩薩。 菩薩若見無量眾， 輪轉生死受諸苦， 為作救護歸依者， 諸佛所記是菩薩。 是說菩薩發心住， 一向志求無上道， 如我所說微妙法， 一切諸佛亦如是。 第二治地真佛子， 先應發心作是念， 愿令一切群生類， 隨順修行諸佛教。 饒益安樂眾生心， 歡喜不捨眾生心， 大悲救護我所心， 起大師心如來心。 發如是等勝妙心， 精勤學問求多聞， 寂然定意正思惟， 心常親近善知識。 隨順奉行修其教， 柔軟善語不放逸， 善能了知一切時， 達深法義無所畏。 明解深義了正法， 則離一切諸癡冥， 已離愚癡心安住， 是則名為真佛子。 亦名治地摩訶薩， 一向堅固求菩提， 如是善學諸佛教， 是則名為真佛子。 第三修行真佛子， 應當如是觀諸法， 無常苦空無堅固， 無我無主不自在。 一切諸法不可樂， 無作虛誑不真實， 無有積集亦無散， 如是觀者是菩薩。 分別觀察眾生界， 亦當解了諸法界， 善能分別方便觀， 無量無邊諸世界。 一切十方國土中， 地水火風四大界， 欲界色界無色界， 悉能觀察分別知。 善能明達一切界，
【現代漢語翻譯】 現代漢語譯本 諸佛所記（預言）的是菩薩（bodhisattva，指發願要成就佛果的修行者）。 菩薩如果看到無量的眾生，在生死輪迴中遭受各種痛苦， 發願要成為他們的救護者和皈依處，這樣的菩薩是諸佛所預言的。 這說的是菩薩處於發心住的階段，一心一意地追求無上的佛道， 就像我所說的微妙佛法一樣，一切諸佛也是如此教導的。 第二階段，治地（修行）的真佛子，首先應當發心立下這樣的念頭： 愿一切眾生都能隨順修行諸佛的教誨。 要生起饒益眾生、使眾生安樂的心，歡喜而不捨棄眾生的心， 以大悲心救護眾生，發起如大師（佛陀）一般的心，如來（tathagata，佛的稱號）一般的心。 發起這樣殊勝微妙的心之後，要精勤學習，追求廣博的知識， 在寂靜中禪定，正確地思維，心中常常親近善知識（kalyanamitra，指引導修行的人）。 要隨順奉行善知識的教導，言語柔和，不放縱自己， 善於瞭解一切時機，通達深奧的佛法義理而無所畏懼。 明白瞭解深奧的佛法義理，就能遠離一切愚癡和黑暗， 已經遠離愚癡，心能安住，這樣的人才稱為真佛子。 也稱為治地摩訶薩（mahasattva，大菩薩），一心堅定地追求菩提（bodhi，覺悟）， 像這樣善於學習諸佛的教誨，這樣的人才稱為真佛子。 第三階段，修行的真佛子，應當這樣觀察諸法： 諸法是無常的、苦的、空的、沒有堅固性的， 沒有自我、沒有主宰、不自在。 一切諸法都不可貪戀，是無作的、虛妄的、不真實的， 沒有積聚，也沒有散失，這樣觀察的人才是菩薩。 要分別觀察眾生的世界，也應當瞭解諸法的界限， 善於分別運用方便的觀察方法，觀察無量無邊的世界。 在一切十方國土中，地、水、火、風這四大界， 欲界、色界、無色界，都能觀察分別瞭解。 善於明瞭通達一切界限，
【English Translation】 English version Those who are predicted by all Buddhas are Bodhisattvas (beings who aspire to achieve Buddhahood). If a Bodhisattva sees countless beings, revolving in the cycle of birth and death, suffering all kinds of pain, and vows to become their protector and refuge, such a Bodhisattva is predicted by all Buddhas. This speaks of a Bodhisattva dwelling in the stage of initial aspiration, wholeheartedly seeking the unsurpassed path of Buddhahood, just as the subtle Dharma I have spoken, so do all Buddhas teach. The second stage, the true disciple of the Buddha who cultivates the ground, should first make the aspiration with this thought: May all sentient beings follow and practice the teachings of all Buddhas. One should generate the mind of benefiting beings and bringing them happiness, the mind of joy without abandoning beings, with great compassion to protect beings, and generate the mind of a great master (Buddha), the mind of a Tathagata (a title of the Buddha). Having generated such supreme and subtle minds, one should diligently study, seek extensive knowledge, meditate in stillness, contemplate correctly, and always be close to good spiritual friends (kalyanamitra). One should follow and practice the teachings of good spiritual friends, speak gently, and not be lax, be skilled in understanding all times, and penetrate the profound meaning of the Dharma without fear. Understanding the profound meaning of the Dharma, one can be free from all ignorance and darkness, having already left ignorance, the mind can abide in peace, such a person is called a true disciple of the Buddha. Also called a Mahasattva (great Bodhisattva) who cultivates the ground, one who steadfastly seeks Bodhi (enlightenment), one who is skilled in learning the teachings of all Buddhas, such a person is called a true disciple of the Buddha. The third stage, the true disciple of the Buddha who practices, should observe all dharmas in this way: All dharmas are impermanent, suffering, empty, and without solidity, without self, without a master, and not independent. All dharmas are not to be desired, are uncreated, false, and not real, there is no accumulation, nor is there dispersion, one who observes in this way is a Bodhisattva. One should observe the world of sentient beings, and also understand the boundaries of all dharmas, be skilled in using skillful means of observation, and observe the immeasurable and boundless worlds. In all the lands of the ten directions, the four great elements of earth, water, fire, and wind, the desire realm, the form realm, and the formless realm, one can observe and understand them all. One is skilled in understanding all boundaries,
真實究竟無有餘， 如是真諦正法教， 隨順學者是菩薩。 第四生貴真佛子， 從諸賢聖正法生， 有無諸法無所著， 舍離生死出三界。 信佛堅固不可壞， 究竟凈心不退轉， 明瞭觀察甚深法， 一切眾生無真實。 行業世界諸佛剎， 生死果報及涅槃， 佛子若能如是觀， 是名如來法化生。 過去未來現在世， 諸佛如來及正法， 無量方便求究竟， 成就一切大聖法。 一切三世諸如來， 平等觀察無異相， 分別差別不可得， 如是觀者達三世。 如我所說讚歎者， 是名四住摩訶薩， 若能如是修學者， 速成無上佛菩提。 第五菩薩真佛子， 微妙具足方便住， 深入清凈巧方便， 究竟一切功德業。 所修無量諸功德， 悉為一切作歸依， 饒益安樂大慈悲， 哀愍度脫諸群生。 為一切世除眾難， 永拔生死令歡喜， 調伏一切諸群生， 具足功德趣涅槃。 普為一切諸群生， 分別演說清凈法， 是名第五摩訶薩， 成就方便度眾生， 具足一切功德者， 演說五住凈妙法。 第六正心真佛子， 解真實法離愚癡， 於一切世天人中， 正念思惟滅虛妄。 聞贊毀佛及佛法，
【現代漢語翻譯】 現代漢語譯本 真實的存在實際上沒有任何剩餘， 這樣的真理是正法的教導， 順應這種教導的修行者就是菩薩（Bodhisattva）。 第四種高貴的佛子， 是從諸位賢聖的正法中誕生的， 對於有和無的諸法都不執著， 捨棄生死，超出三界（欲界、色界、無色界）。 對佛的信仰堅固不可動搖， 最終達到清凈的心，不會退轉， 明瞭地觀察甚深的佛法， 明白一切眾生都沒有真實的自性。 行業、世界、諸佛剎（Buddha-ksetra）， 生死果報以及涅槃（Nirvana）， 佛子如果能夠這樣觀察， 就稱為如來（Tathagata）法所化生。 過去、未來、現在的世界， 諸佛如來以及正法， 用無量的方法尋求究竟， 成就一切偉大的聖法。 一切三世的諸如來， 平等地觀察，沒有不同的相狀， 分別和差別是不可得的， 這樣觀察的人通達三世。 像我所說這樣讚歎的人， 稱為四住摩訶薩（Mahasattva）， 如果能夠這樣修行學習， 很快就能成就無上的佛菩提（Anuttara-samyak-sambodhi）。 第五種菩薩，真正的佛子， 微妙地具足方便的安住， 深入清凈巧妙的方便， 最終成就一切功德事業。 所修的無量功德， 都為一切眾生作為歸依， 給予饒益安樂的大慈悲， 哀憫救度一切眾生。 為一切世間消除眾多的災難， 永遠拔除生死，令眾生歡喜， 調伏一切眾生， 具足功德，趨向涅槃。 普遍為一切眾生， 分別演說清凈的佛法， 這稱為第五摩訶薩， 成就方便度化眾生， 具足一切功德的人， 演說五住清凈微妙的佛法。 第六種正心的佛子， 理解真實的佛法，遠離愚癡， 在一切世間的天人之中， 以正念思維，滅除虛妄。 聽到讚歎或譭謗佛和佛法，
【English Translation】 English version The truth is ultimately without remainder, Such is the teaching of the true Dharma, A follower who accords with this teaching is a Bodhisattva. The fourth noble child of the Buddha, Is born from the true Dharma of the sages, Not attached to phenomena of existence or non-existence, Relinquishing birth and death, transcending the three realms (desire realm, form realm, formless realm). Faith in the Buddha is firm and unbreakable, Ultimately achieving a pure mind, without regression, Clearly observing the profound Dharma, Understanding that all beings have no true self-nature. Actions, worlds, Buddha-ksetras (Buddha-fields), The karmic results of birth and death, and Nirvana, If a child of the Buddha can observe in this way, They are called a transformation born from the Tathagata's (Thus Come One) Dharma. The past, future, and present worlds, All Buddhas, Tathagatas, and the true Dharma, Seek ultimate truth through immeasurable means, Accomplishing all great sacred Dharmas. All Tathagatas of the three times, Observe equally, without different appearances, Distinctions and differences are unattainable, One who observes in this way understands the three times. One who praises as I have spoken, Is called a Mahasattva (Great Being) of the four abodes, If one can practice and learn in this way, They will quickly achieve unsurpassed Buddha-bodhi (Enlightenment). The fifth Bodhisattva, a true child of the Buddha, Subtly dwells with skillful means, Deeply entering into pure and skillful means, Ultimately accomplishing all meritorious deeds. The immeasurable merits cultivated, Are all for the refuge of all beings, Bestowing great compassion of benefit and joy, Pitying and liberating all sentient beings. Eliminating numerous calamities for all worlds, Permanently uprooting birth and death, bringing joy to beings, Taming all sentient beings, Accomplishing merits, moving towards Nirvana. Universally for all sentient beings, Separately expounding the pure Dharma, This is called the fifth Mahasattva, Accomplishing skillful means to liberate beings, One who is complete with all merits, Expounds the pure and subtle Dharma of the five abodes. The sixth child of the Buddha with a righteous mind, Understands the true Dharma, free from ignorance, Among all beings in the worlds of gods and humans, With right mindfulness, contemplates and extinguishes falsehood. Hearing praise or slander of the Buddha and the Dharma,
一切菩薩所行道， 眾生有量若無量， 于佛法中心不動。 眾生有垢若無垢， 或有易度或難度， 法界有量若無量， 世界有成或有敗。 或聞法界若有無， 過去未來今現在， 菩薩於此一切法， 寂然觀察心不動。 觀一切法無性相， 其義真實如虛空， 猶若幻化夢所見， 是人於法為真解。 第七不退真佛子， 聞有諸佛菩薩法， 聞無諸佛菩薩法， 若出非出不退轉。 過去未來及現在， 一切諸佛有以無， 若法起滅不起滅， 若有一相若異相。 若一即多多即一， 義味寂滅悉平等， 遠離一異顛倒相， 是名菩薩不退住。 若有法相及無相， 若有法性及無性， 二俱無實等虛空， 如是知者必究竟。 第八童真真佛子， 身口意行悉具足， 微妙清凈無染污， 隨意所欲自在生。 悉知一切眾生心， 善能觀察諸欲性， 了眾生法無差別， 十方世界成敗相。 速逮一切妙神通， 往詣十方諸佛剎， 隨意自在無障礙， 聞說妙法悉受持。 六種震動一切國， 皆悉能持諸世界， 梵音遍滿十方剎， 度脫無量群生類。 咨問佛義不可數， 變化其身無有量， 隨受化者演法言，
【現代漢語翻譯】 現代漢語譯本 所有菩薩所修行的道路， 眾生有數量或無數量，對於佛法中心不動搖。 眾生有污垢或無污垢，或者容易度化或者難以度化， 法界有數量或無數量，世界有成住或有敗壞。 或者聽聞法界有或無，過去、未來、現在， 菩薩對於這一切法，寂靜觀察內心不動搖。 觀察一切法沒有自性與表象，它的意義真實如同虛空， 就像幻化和夢中所見，這樣的人對於佛法才是真正的理解。 第七不退轉的真佛子，聽聞有諸佛菩薩的教法， 聽聞沒有諸佛菩薩的教法，無論出世或不出世都不退轉。 過去、未來以及現在，一切諸佛存在或不存在， 如果法生起或滅去，或者不生起不滅去，如果有一個相或不同的相。 如果一即是多，多即是一，其意義寂靜平等， 遠離一和異的顛倒之相，這稱為菩薩的不退轉住。 如果有法相或沒有法相，如果有法性或沒有法性， 兩者都沒有實體，如同虛空，這樣認知的人必定究竟。 第八童真的真佛子，身口意行為都具足， 微妙清凈沒有染污，隨心所欲自在化生。 完全瞭解一切眾生的心，善於觀察各種慾望的本性， 明瞭一切眾生法沒有差別，十方世界成住敗壞的現象。 迅速獲得一切微妙神通，前往十方諸佛的剎土， 隨心自在沒有障礙，聽聞宣說微妙的佛法並全部接受。 能使一切國土發生六種震動，都能承載一切世界， 梵音遍滿十方剎土，度脫無量眾生。 請教佛法的意義不可計數，變化自身沒有限量， 隨著被教化者的根器演說佛法。
【English Translation】 English version All the paths that Bodhisattvas practice, Whether sentient beings are finite or infinite, their minds remain unmoved in the core of the Buddha's teachings. Whether sentient beings are defiled or undefiled, whether they are easy or difficult to liberate, Whether the Dharma realm is finite or infinite, whether worlds arise or decay. Whether one hears of the Dharma realm as existing or not existing, in the past, future, or present, Bodhisattvas, regarding all these dharmas, observe with stillness and their minds remain unmoved. They observe that all dharmas have no inherent nature or form, their meaning is as real as the void, Like illusions and what is seen in dreams, such a person has a true understanding of the Dharma. The seventh, the true Buddha's child who does not regress, hears of the teachings of Buddhas and Bodhisattvas, Hears of the absence of teachings of Buddhas and Bodhisattvas, whether they are in the world or not, they do not regress. Past, future, and present, whether all Buddhas exist or do not exist, Whether dharmas arise and cease, or do not arise and do not cease, whether there is one form or different forms. If one is many and many is one, their meaning is tranquil and equal, Far from the inverted views of one and different, this is called the Bodhisattva's non-regressing abode. Whether there is a form of dharma or no form, whether there is a nature of dharma or no nature, Both are without substance, like the void, one who knows this will surely attain ultimate understanding. The eighth, the true Buddha's child of pure innocence, is complete in body, speech, and mind, Subtle, pure, and without defilement, they are born freely according to their will. They fully understand the minds of all sentient beings, are skilled in observing the nature of all desires, They understand that all dharmas of sentient beings are without difference, and the phenomena of the formation, existence, and decay of the ten directions of the world. They quickly attain all wondrous spiritual powers, go to the Buddha lands of the ten directions, They are free and without obstacles, they hear the wonderful Dharma being taught and receive it all. They can cause six kinds of earthquakes in all lands, and can support all worlds, Their Brahma-like voice fills the lands of the ten directions, liberating countless beings. They inquire about the meaning of the Buddha's teachings countless times, transform their bodies without limit, And expound the Dharma according to the capacity of those being taught.
如佛所說無有異。 第九王子摩訶薩， 悉能分別諸群生， 善知輕重煩惱行， 隨其所應方便度。 善分別知諸法相， 明達世界先後際， 善解俗諦第一義， 具足方便無有餘。 善能了達法王處， 隨順法王威儀法， 善知安入法王位， 善知分別法王界。 第十灌頂真佛子， 方便善持一切法， 如法隨順入深義， 悉能究竟分別說。 悉度眾生無有餘， 而於眾生不取相， 寂然不動學正念， 悉在十方諸佛前。 灌頂菩薩真佛子， 悉能究竟諸勝法， 十方無量諸世界， 悉能震動光普照。 能持十方諸世界， 嚴凈一切眾生心， 悉知一切眾生根， 演梵音聲滿十方。 調伏化度諸群生， 悉令修習菩提心， 普入十方諸佛國， 觀察法界無有餘。 灌頂色身及身業， 神足自在不思議， 觀察三世佛國智， 乃至王子所不測。 三世諸佛及佛法， 分別了知無障礙， 法界無量無有邊， 諸佛聲聞悉充滿。 盡於一切諸世界， 皆悉能持光普照， 盡於一切群生類， 為說究竟正覺智。 如是十住諸菩薩， 悉從如來法化生， 隨其方便及境界， 一切天人莫能知。 初發無上菩提心，
【現代漢語翻譯】 現代漢語譯本 正如佛陀所說，沒有絲毫差異。 第九位王子摩訶薩（Mahasattva，偉大的存在），完全能夠分辨各種眾生， 善於瞭解煩惱的輕重和行為，根據他們的情況方便地進行度化。 善於分辨瞭解諸法的現象，明瞭世界的前後因果， 善解世俗諦（Samvriti-satya，相對真理）和第一義諦（Paramartha-satya，絕對真理），具備所有方便法門，毫無遺漏。 善於通達法王（Dharmaraja，佛陀）的境界，遵循法王的威儀和法則， 善於安住於法王的地位，善於分辨法王的領域。 第十位受灌頂的真佛子，善巧方便地持有一切佛法， 如法地隨順進入深奧的意義，完全能夠究竟地分辨和解說。 完全度化眾生，沒有遺漏，但對於眾生不執著于任何表象， 寂靜不動地學習正念，都處在十方諸佛的面前。 受灌頂的菩薩，真正的佛子，完全能夠究竟一切殊勝的佛法， 十方無量無數的世界，都能夠震動並普照光明。 能夠持有十方諸世界，莊嚴清凈一切眾生的心， 完全瞭解一切眾生的根性，演說清凈的梵音充滿十方。 調伏教化各種眾生，使他們都修習菩提心（Bodhi-citta，覺悟之心）， 普遍進入十方諸佛的國土，觀察法界，沒有遺漏。 灌頂的色身（Rupa-kaya，物質之身）和身業（Karma，行為），神通自在不可思議， 觀察三世諸佛國土的智慧，乃至王子們都無法測度。 三世諸佛和佛法，分辨瞭解，沒有障礙， 法界無量無邊，諸佛和聲聞（Sravaka，聽聞佛法者）都充滿其中。 在一切世界中，都能夠持有並普照光明， 對於一切眾生，為他們宣說究竟的覺悟智慧。 像這樣的十住菩薩，都是從如來的佛法教化中產生， 根據他們的方便和境界，一切天人和人都無法知曉。 最初發無上菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），
【English Translation】 English version As the Buddha said, there is no difference. The ninth prince, Mahasattva (great being), is fully capable of distinguishing all sentient beings, Skilled in understanding the weight of afflictions and their actions, he liberates them expediently according to their circumstances. Skilled in distinguishing and understanding the phenomena of all dharmas, clear about the cause and effect of the world, Well versed in both the conventional truth (Samvriti-satya) and the ultimate truth (Paramartha-satya), possessing all expedient means without omission. Skilled in comprehending the realm of the Dharma King (Dharmaraja, Buddha), following the Dharma King's dignity and laws, Skilled in abiding in the position of the Dharma King, skilled in distinguishing the Dharma King's domain. The tenth true Buddha child who has received the abhiseka (consecration), skillfully and expediently upholds all the Buddha's teachings, Righteously following and entering into the profound meaning, fully capable of ultimately distinguishing and explaining. Completely liberating all sentient beings without omission, yet not clinging to any appearance of sentient beings, Quietly and immovably learning right mindfulness, all are present before the Buddhas of the ten directions. The Bodhisattvas who have received the abhiseka, the true children of the Buddha, are fully capable of mastering all the supreme dharmas, The immeasurable worlds of the ten directions are all able to be shaken and illuminated by light. Able to uphold the worlds of the ten directions, adorning and purifying the minds of all sentient beings, Fully understanding the roots of all sentient beings, proclaiming pure Brahma sounds that fill the ten directions. Subduing and transforming all kinds of sentient beings, causing them all to cultivate the Bodhi-citta (mind of enlightenment), Universally entering the Buddha lands of the ten directions, observing the Dharma realm without omission. The abhiseka of the physical body (Rupa-kaya) and bodily actions (Karma), with inconceivable supernatural powers, Observing the wisdom of the Buddha lands of the three times, even the princes cannot fathom it. The Buddhas and the Dharma of the three times, are distinguished and understood without obstruction, The Dharma realm is immeasurable and boundless, filled with Buddhas and Sravakas (listeners of the Dharma). In all the worlds, they are able to uphold and illuminate with light, For all sentient beings, they proclaim the ultimate wisdom of enlightenment. Such Bodhisattvas of the ten abodes, all arise from the Buddha's Dharma teachings, According to their expedient means and realms, all gods and humans are unable to know. Initially generating the unsurpassed Bodhi-citta (Anuttara-samyak-sambodhi-citta, mind of supreme perfect enlightenment),
充滿十方悉無餘， 了達三世諸法相， 具足成就一切智。 無邊佛剎及世間， 無量無數眾生類， 煩惱業報菩提心， 如是一切無所著。 初求佛道發一念， 世間眾生及二乘， 斯等一切莫能知， 何況菩薩余功德？ 十方一切諸世界， 能以一毛悉稱舉， 彼知菩薩具足行， 疾得如來一切智。 十方一切大海水， 能以一毛渧令盡， 於一念中悉知數， 如是行者真佛子。 一切世界末為塵， 悉能分別知其數， 菩薩所行等微塵， 是則名為真佛子。 過去未來現在佛， 一切緣覺及聲聞， 分別解說不能盡， 發心菩薩諸功德。 菩薩初發菩提心， 廣大無量無有邊， 大慈大悲覆一切， 何況菩薩余功德。」◎◎
大方廣佛華嚴經梵行品第十二
爾時，正念天子白法慧菩薩言：「佛子！一切世界中，諸菩薩摩訶薩信家、非家、出家學道，舍離俗飾，被服法衣，彼諸菩薩云何方便修習梵行，具足菩薩十住道地，速成無上平等菩提？」
爾時，法慧菩薩答正念天子言：「正士！此菩薩摩訶薩一向專求無上菩提，先當分別十種之法。何等為十？所謂：身、身業、口、口業、意、意業、佛、法、僧、戒，應如是觀：為身是
【現代漢語翻譯】 現代漢語譯本 充滿十方，沒有遺漏， 徹悟過去、現在、未來三世諸法的實相， 圓滿具足成就一切智慧。 無邊無際的佛國剎土和世間， 無量無數的眾生種類， 煩惱、業報和菩提心， 對於這一切都無所執著。 最初求取佛道時發出的一個念頭， 世間的眾生以及聲聞、緣覺二乘， 這些都不能知曉， 更何況是菩薩其他的功德呢？ 十方一切諸世界， 能夠用一根毫毛全部托舉起來， 他知道菩薩具足修行， 很快就能獲得如來的一切智慧。 十方一切大海的水， 能夠用一根毫毛上的水滴令其乾涸， 在一念之間全部知曉其數量， 像這樣修行的人才是真正的佛子。 一切世界都化為微塵， 能夠分別知曉其數量， 菩薩所修行的功德如同微塵一樣眾多， 這樣的人才稱得上是真正的佛子。 過去、未來、現在的一切佛， 一切緣覺和聲聞， 分別解說也無法窮盡， 發菩提心的菩薩的種種功德。 菩薩最初發菩提心， 廣大無量沒有邊際， 大慈大悲覆蓋一切， 更何況菩薩其他的功德呢？
《大方廣佛華嚴經·梵行品》第十二
這時，正念天子對法慧菩薩說：『佛子！在一切世界中，諸位菩薩摩訶薩（大菩薩）無論是信徒、非信徒、出家學道，捨棄世俗的裝飾，穿上法衣，這些菩薩如何方便地修習梵行，圓滿菩薩十住道地，迅速成就無上平等菩提（無上正等正覺）呢？』
這時，法慧菩薩回答正念天子說：『正士！這些菩薩摩訶薩一心專求無上菩提，首先應當分別十種法。哪十種呢？就是：身、身業、口、口業、意、意業、佛、法、僧、戒，應當這樣觀察：身體是……』
【English Translation】 English version Filling all ten directions without remainder, Comprehending the characteristics of all dharmas in the three periods of time, Perfectly accomplishing all wisdom. Boundless Buddha lands and worlds, Limitless and countless kinds of sentient beings, Afflictions, karmic retribution, and the Bodhi mind, To all of these, there is no attachment. The single thought of first seeking the Buddha path, Sentient beings in the world and the two vehicles of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), All of these cannot know, How much more so the other merits of Bodhisattvas? All the worlds in the ten directions, Can be lifted up entirely with a single hair, He knows that the Bodhisattva has perfected practice, And will quickly attain the Tathagata's (Buddha's) all-encompassing wisdom. All the waters of the great oceans in the ten directions, Can be dried up with a single drop of water from a hair, And in a single thought, all their numbers can be known, Such a practitioner is a true child of the Buddha. All the worlds are reduced to dust, And their numbers can be distinguished and known, The practices of the Bodhisattva are as numerous as these dust particles, Such a one is called a true child of the Buddha. All Buddhas of the past, future, and present, All Pratyekabuddhas and Sravakas, Cannot fully explain, The merits of a Bodhisattva who has generated the Bodhi mind. The Bodhi mind first generated by a Bodhisattva, Is vast, immeasurable, and without limit, Great compassion and great mercy cover all, How much more so the other merits of a Bodhisattva?
The Avatamsaka Sutra, Chapter 12: Pure Conduct
At that time, the Deva (god) 'Right Mindfulness' said to the Bodhisattva 'Dharma Wisdom': 'Child of the Buddha! In all the worlds, how do the Bodhisattva Mahasattvas (great Bodhisattvas), whether they are believers, non-believers, or have left home to study the path, abandoning worldly adornments and wearing the Dharma robes, how do these Bodhisattvas conveniently cultivate pure conduct, perfect the ten stages of the Bodhisattva path, and quickly attain unsurpassed, equal, and perfect Bodhi (enlightenment)?'
At that time, the Bodhisattva 'Dharma Wisdom' replied to the Deva 'Right Mindfulness': 'Righteous one! These Bodhisattva Mahasattvas, who single-mindedly seek unsurpassed Bodhi, should first distinguish ten kinds of dharmas. What are the ten? They are: body, bodily actions, speech, verbal actions, mind, mental actions, Buddha, Dharma, Sangha, and precepts. One should observe them thus: the body is...'
梵行耶？乃至戒是梵行耶？若身是梵行者，當知梵行則不清凈；當知梵行則為非法；當知梵行則為渾濁；當知梵行則為臭惡；當知梵行則為穢污；當知梵行則為塵垢；當知梵行則為諂曲；當知梵行則為八萬戶蟲。若身業是梵行者，當知身四威儀則為梵行；左右顧眄舉足下足則為梵行。若口是梵行者，當知音聲則為梵行；當知語言則為梵行；當知心觸則為梵行；當知舌動則為梵行；當知唇齒和合則為梵行。若口業是梵行者，當知語言則為梵行；當知所說作、無作、稱譏、譭譽，則為梵行。若意是梵行者，當知覺、觀、憶念、不忘、思惟、幻、夢等悉為梵行。若意業是梵行者，當知想是梵行；施設是梵行；寒、熱、饑、渴、苦、樂、憂、喜等悉是梵行。若佛是梵行者，為色是佛耶？為受、想、行、識是佛耶？為三十二相、八十種好是佛耶？為一切神通、業報是佛耶？若法是梵行者，為正教是法耶？為寂滅、離涅槃是法耶？為生、非生是法耶？為實、非實是法耶？為虛妄是法耶？為合、散是法耶？若僧是梵行者，為向須陀洹果是僧耶？為得須陀洹果是僧耶？為向斯陀含阿那含阿羅漢果是僧耶？為得斯陀含阿那含阿羅漢果是僧耶？為三明、六通是僧耶？為時解脫是僧耶？為非時解脫是僧耶？若戒是梵行者，為戒場是戒耶？為十
【現代漢語翻譯】 現代漢語譯本：什麼是梵行？乃至戒律是梵行嗎？如果身體是梵行，那麼應當知道梵行是不清凈的；應當知道梵行是違背佛法的；應當知道梵行是渾濁的；應當知道梵行是臭惡的；應當知道梵行是污穢的；應當知道梵行是塵垢；應當知道梵行是諂媚虛偽的；應當知道梵行是八萬戶蟲（指微小的生物，這裡比喻煩惱）。如果身業是梵行，那麼應當知道身體的四種威儀（行、住、坐、臥）就是梵行；左右顧盼、舉足下足就是梵行。如果口是梵行，那麼應當知道聲音就是梵行；應當知道語言就是梵行；應當知道心的觸動就是梵行；應當知道舌頭的活動就是梵行；應當知道嘴唇牙齒的閉合就是梵行。如果口業是梵行，那麼應當知道語言就是梵行；應當知道所說的作、無作、稱讚、譏諷、譭謗、讚譽，就是梵行。如果意是梵行，那麼應當知道感覺、觀察、憶念、不忘、思考、幻覺、夢境等都是梵行。如果意業是梵行，那麼應當知道想是梵行；施設是梵行；寒冷、炎熱、飢餓、口渴、痛苦、快樂、憂愁、喜悅等都是梵行。如果佛是梵行，那麼色（物質）是佛嗎？受（感受）、想（概念）、行（意志）、識（意識）是佛嗎？三十二相（佛的特殊外貌）、八十種好（佛的細微特徵）是佛嗎？一切神通、業報是佛嗎？如果法是梵行，那麼正教是法嗎？寂滅、離涅槃是法嗎？生、非生是法嗎？實、非實是法嗎？虛妄是法嗎？合、散是法嗎？如果僧是梵行，那麼趨向須陀洹果（初果）的修行者是僧嗎？證得須陀洹果的修行者是僧嗎？趨向斯陀含果（二果）、阿那含果（三果）、阿羅漢果（四果）的修行者是僧嗎？證得斯陀含果、阿那含果、阿羅漢果的修行者是僧嗎？具有三明（宿命明、天眼明、漏盡明）、六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）的修行者是僧嗎？時解脫（在特定時間獲得解脫）的修行者是僧嗎？非時解脫（在任何時間都能獲得解脫）的修行者是僧嗎？如果戒律是梵行，那麼戒場是戒律嗎？十 現代漢語譯本：戒是戒律嗎？乃至一切戒律是戒律嗎？
【English Translation】 English version: What is Brahma-conduct? Is even the precepts Brahma-conduct? If the body is Brahma-conduct, then know that Brahma-conduct is not pure; know that Brahma-conduct is unlawful; know that Brahma-conduct is turbid; know that Brahma-conduct is foul; know that Brahma-conduct is defiled; know that Brahma-conduct is dust; know that Brahma-conduct is deceitful; know that Brahma-conduct is eighty thousand kinds of insects (referring to tiny creatures, here a metaphor for afflictions). If bodily actions are Brahma-conduct, then know that the four postures of the body (walking, standing, sitting, lying down) are Brahma-conduct; looking left and right, lifting and placing the feet are Brahma-conduct. If the mouth is Brahma-conduct, then know that sound is Brahma-conduct; know that speech is Brahma-conduct; know that the touch of the mind is Brahma-conduct; know that the movement of the tongue is Brahma-conduct; know that the closing of the lips and teeth is Brahma-conduct. If verbal actions are Brahma-conduct, then know that speech is Brahma-conduct; know that what is said, done, not done, praised, ridiculed, slandered, and honored are Brahma-conduct. If the mind is Brahma-conduct, then know that feelings, observations, recollections, non-forgetfulness, thoughts, illusions, dreams, etc., are all Brahma-conduct. If mental actions are Brahma-conduct, then know that thought is Brahma-conduct; establishment is Brahma-conduct; cold, heat, hunger, thirst, pain, pleasure, sorrow, joy, etc., are all Brahma-conduct. If the Buddha is Brahma-conduct, is form (materiality) the Buddha? Are feeling, perception, volition, and consciousness the Buddha? Are the thirty-two marks (special physical features of the Buddha), and the eighty minor marks (subtle characteristics of the Buddha) the Buddha? Are all supernatural powers and karmic retributions the Buddha? If the Dharma is Brahma-conduct, is the correct teaching the Dharma? Is cessation, detachment from Nirvana the Dharma? Is birth, non-birth the Dharma? Is reality, non-reality the Dharma? Is illusion the Dharma? Is union, separation the Dharma? If the Sangha is Brahma-conduct, are those who are progressing towards the Srotapanna (stream-enterer) fruit the Sangha? Are those who have attained the Srotapanna fruit the Sangha? Are those who are progressing towards the Sakadagami (once-returner), Anagami (non-returner), and Arhat (worthy one) fruits the Sangha? Are those who have attained the Sakadagami, Anagami, and Arhat fruits the Sangha? Are those who possess the three knowledges (knowledge of past lives, divine eye, and extinction of defilements) and six supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of defilements) the Sangha? Are those who are liberated in time (achieving liberation at a specific time) the Sangha? Are those who are liberated out of time (achieving liberation at any time) the Sangha? If the precepts are Brahma-conduct, is the precept-taking place the precepts? Ten English version: precepts are the precepts? Even all precepts are the precepts?
眾是戒耶？為問清凈、不清凈是戒耶？為戒師是戒耶？為三羯磨和尚是戒耶？為剃髮、法服、乞食是戒耶？菩薩摩訶薩當如是觀察十種法。
「又，知過去無所至，未來無所有，現在無作者、無知者、無受報者，此世不至彼世，彼世不至此世。為何等法是梵行？梵行法為在何處？誰有是梵行法？此梵行法為是有耶？為是無耶？為是色法耶？為非色法耶？為是受、想、行、識法耶？為非受、想、行、識法耶？菩薩摩訶薩正念無障礙，觀察、分別三世諸法平等，猶如虛空，無有二相。如是觀者，智慧、方便無所掛礙。於一切法而不取相，一切諸法無自性故；於一切佛及諸佛法平等觀察，猶如虛空；是名菩薩摩訶薩方便修習清凈梵行。
「又復修習增上十法。何等為十？所謂：是處非處智，去、來、現在諸業報智，一切諸禪三昧正受解脫垢凈起智，眾生諸根智，隨諸欲樂智，種種性智，至一切處道智，無障礙宿命智，無障礙天眼智，斷習氣智，是為十。如是觀察如來十力甚深無量，具足長養大慈悲心，悉分別眾生而不捨眾生，亦不捨寂滅；行無上業，不求果報；觀一切法如幻、如夢、如電、如響、如化。菩薩摩訶薩如是觀者，以少方便，疾得一切諸佛功德。常樂觀察無二法相，斯有是處。初發心時，便成正覺，
【現代漢語翻譯】 現代漢語譯本：
是大眾（僧團）本身是戒律嗎？還是爲了辨別清凈與不清凈才是戒律？是戒師是戒律嗎？還是三羯磨（僧團的儀式）的和尚是戒律？是剃髮、穿法服、乞食是戒律嗎？菩薩摩訶薩應當這樣觀察這十種法。
此外，要知道過去無所去，未來無所來，現在沒有作者、沒有知者、沒有受報者，此世不會到彼世，彼世也不會到此世。那麼，什麼樣的法是梵行（清凈的行為）？梵行法存在於何處？誰擁有這梵行法？這梵行法是存在還是不存在？是色法（物質現象）還是非色法？是受、想、行、識（心理現象）法還是非受、想、行、識法？菩薩摩訶薩以正念無障礙，觀察、分別過去、現在、未來三世諸法平等，如同虛空，沒有兩種不同的相。像這樣觀察的人，智慧和方便都不會受到阻礙。對於一切法都不執著于表象，因為一切諸法都沒有自性；對於一切佛和諸佛的教法都平等地觀察，如同虛空；這被稱為菩薩摩訶薩方便地修習清凈的梵行。
此外，還要修習增上的十種法。哪十種呢？就是：是處非處智（瞭解因果關係的智慧），過去、現在、未來諸業報智（瞭解業力果報的智慧），一切諸禪定、三昧、正受、解脫、垢凈的生起智（瞭解禪定等修行狀態的智慧），眾生諸根智（瞭解眾生根性的智慧），隨諸欲樂智（瞭解眾生慾望和喜好的智慧），種種性智（瞭解眾生不同性格的智慧），至一切處道智（瞭解通往一切境界的道路的智慧），無障礙宿命智（瞭解過去世的智慧），無障礙天眼智（瞭解超越肉眼所見事物的智慧），斷習氣智（斷除煩惱習氣的智慧），這就是十種。像這樣觀察如來的十力（佛的十種力量）是極其深遠和無量的，具足增長大慈悲心，能夠分別眾生而不捨棄眾生，也不捨棄寂滅；行無上的事業，不求果報；觀察一切法如幻、如夢、如電、如響、如化。菩薩摩訶薩像這樣觀察，以少許方便，就能迅速獲得一切諸佛的功德。常常樂於觀察無二的法相，這是有可能的。初發心時，便能成就正覺。 English version:
Is the multitude (Sangha) itself the precepts? Or is it for distinguishing purity and impurity that are the precepts? Is the precept master the precepts? Or is it the monk who performs the three karmas (Sangha rituals) the precepts? Is it shaving the head, wearing monastic robes, and begging for alms that are the precepts? A Bodhisattva Mahasattva should observe these ten dharmas in this way.
Furthermore, know that the past has nowhere to go, the future has nothing to come from, and the present has no creator, no knower, and no receiver of retribution. This world does not go to that world, and that world does not come to this world. Then, what kind of dharma is Brahmacharya (pure conduct)? Where does the dharma of Brahmacharya exist? Who possesses this dharma of Brahmacharya? Does this dharma of Brahmacharya exist or not? Is it a form dharma (material phenomenon) or a non-form dharma? Is it a feeling, perception, volition, consciousness (psychological phenomenon) dharma or a non-feeling, perception, volition, consciousness dharma? A Bodhisattva Mahasattva, with unobstructed right mindfulness, observes and distinguishes the equality of all dharmas of the past, present, and future, like empty space, without two different aspects. One who observes in this way will have no hindrance in wisdom and skillful means. One does not cling to the appearance of any dharma, because all dharmas have no self-nature; one observes all Buddhas and the teachings of all Buddhas equally, like empty space; this is called a Bodhisattva Mahasattva's skillful practice of pure Brahmacharya.
Furthermore, one should cultivate the ten superior dharmas. What are the ten? They are: the wisdom of what is possible and impossible (understanding cause and effect), the wisdom of the retribution of past, present, and future karmas (understanding the consequences of actions), the wisdom of the arising of all meditations, samadhis, right reception, liberation, and purity and impurity (understanding meditative states), the wisdom of the faculties of all beings (understanding the nature of beings), the wisdom of following the desires and pleasures of all beings (understanding the desires and preferences of beings), the wisdom of various natures (understanding the different characters of beings), the wisdom of the path to all places (understanding the path to all realms), the unobstructed wisdom of past lives (understanding past lives), the unobstructed divine eye wisdom (understanding things beyond the physical eye), and the wisdom of cutting off habitual tendencies (cutting off the habits of afflictions). These are the ten. Observing the ten powers of the Tathagata (ten powers of the Buddha) in this way, which are extremely profound and immeasurable, one fully cultivates great compassion, is able to distinguish beings without abandoning them, and also does not abandon nirvana; one performs supreme deeds without seeking reward; one observes all dharmas as illusions, dreams, lightning, echoes, and transformations. A Bodhisattva Mahasattva who observes in this way, with little effort, can quickly attain all the merits of all Buddhas. One is always happy to observe the non-dual aspect of dharmas, and this is possible. At the time of the initial aspiration, one can achieve perfect enlightenment.
【English Translation】 Is the multitude (Sangha) itself the precepts? Or is it for distinguishing purity and impurity that are the precepts? Is the precept master the precepts? Or is it the monk who performs the three karmas (Sangha rituals) the precepts? Is it shaving the head, wearing monastic robes, and begging for alms that are the precepts? A Bodhisattva Mahasattva should observe these ten dharmas in this way. Furthermore, know that the past has nowhere to go, the future has nothing to come from, and the present has no creator, no knower, and no receiver of retribution. This world does not go to that world, and that world does not come to this world. Then, what kind of dharma is Brahmacharya (pure conduct)? Where does the dharma of Brahmacharya exist? Who possesses this dharma of Brahmacharya? Does this dharma of Brahmacharya exist or not? Is it a form dharma (material phenomenon) or a non-form dharma? Is it a feeling, perception, volition, consciousness (psychological phenomenon) dharma or a non-feeling, perception, volition, consciousness dharma? A Bodhisattva Mahasattva, with unobstructed right mindfulness, observes and distinguishes the equality of all dharmas of the past, present, and future, like empty space, without two different aspects. One who observes in this way will have no hindrance in wisdom and skillful means. One does not cling to the appearance of any dharma, because all dharmas have no self-nature; one observes all Buddhas and the teachings of all Buddhas equally, like empty space; this is called a Bodhisattva Mahasattva's skillful practice of pure Brahmacharya. Furthermore, one should cultivate the ten superior dharmas. What are the ten? They are: the wisdom of what is possible and impossible (understanding cause and effect), the wisdom of the retribution of past, present, and future karmas (understanding the consequences of actions), the wisdom of the arising of all meditations, samadhis, right reception, liberation, and purity and impurity (understanding meditative states), the wisdom of the faculties of all beings (understanding the nature of beings), the wisdom of following the desires and pleasures of all beings (understanding the desires and preferences of beings), the wisdom of various natures (understanding the different characters of beings), the wisdom of the path to all places (understanding the path to all realms), the unobstructed wisdom of past lives (understanding past lives), the unobstructed divine eye wisdom (understanding things beyond the physical eye), and the wisdom of cutting off habitual tendencies (cutting off the habits of afflictions). These are the ten. Observing the ten powers of the Tathagata (ten powers of the Buddha) in this way, which are extremely profound and immeasurable, one fully cultivates great compassion, is able to distinguish beings without abandoning them, and also does not abandon nirvana; one performs supreme deeds without seeking reward; one observes all dharmas as illusions, dreams, lightning, echoes, and transformations. A Bodhisattva Mahasattva who observes in this way, with little effort, can quickly attain all the merits of all Buddhas. One is always happy to observe the non-dual aspect of dharmas, and this is possible. At the time of the initial aspiration, one can achieve perfect enlightenment.
知一切法真實之性，具足慧身，不由他悟。」◎
大方廣佛華嚴經卷第八 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第九
東晉天竺三藏佛馱跋陀羅譯◎
初發心菩薩功德品第十三
爾時，天帝釋白法慧菩薩言：「佛子！初發心菩薩為成就幾功德藏？」
法慧答言：「佛子！是處甚深！難知、難信、難解、難說、難通、難分別，雖然，我當承佛神力，具足演說。佛子！假使有人供養東方阿僧祇世界眾生一切樂具乃至一劫，然後教令凈修五戒，南、西、北方，四維，上、下，亦復如是。佛子！于意云何？彼人功德寧為多不？」
帝釋言：「佛子！除諸如來，其餘一切，不能稱量彼人功德。」
法慧菩薩語帝釋言：「佛子！初發心菩薩功德之藏百分，彼人功德不及其一，千分、百千分、億分、百億分、千億分、百千億分、百那由他分、千那由他分、百千那由他分、億那由他分、百億那由他分、千億那由他分、百千億那由他分，乃至不可數不可譬諭不可說分，彼人功德不及其一。
「佛子！復置此諭：假使有人供養十方各十阿僧祇世界眾生一切樂具乃至百劫，然後教令凈修十善；教十善已，又復供養一切樂具乃至千劫，然後
【現代漢語翻譯】 現代漢語譯本：『通達一切法真實不虛的本性，具備圓滿的智慧之身，無需依賴他人開悟。』
《大方廣佛華嚴經》卷第八 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第九
東晉天竺三藏佛馱跋陀羅（Buddhabhadra）譯
初發心菩薩功德品第十三
當時，天帝釋（Indra）問法慧菩薩（Dharma-mati Bodhisattva）說：『佛子！初發心的菩薩要成就多少功德藏？』
法慧菩薩回答說：『佛子！這個問題非常深奧！難以理解、難以相信、難以通達、難以言說、難以貫通、難以分別，雖然如此，我將承蒙佛陀的神力，詳細地解說。佛子！假設有人供養東方無數（阿僧祇，asamkhya）世界的一切眾生各種享樂的器具，乃至長達一劫（kalpa），然後教導他們清凈地修持五戒，南方、西方、北方，四維（東南、東北、西南、西北），上方、下方，也都是這樣。佛子！你認為如何？那人的功德難道不多嗎？』
天帝釋說：『佛子！除了諸佛如來，其餘一切眾生都無法衡量那人的功德。』
法慧菩薩對天帝釋說：『佛子！初發心菩薩的功德之藏，如果以百分來衡量，那人的功德連百分之一都比不上；千分之一、百千分之一、億分之一、百億分之一、千億分之一、百千億分之一、百那由他（nayuta）分之一、千那由他分之一、百千那由他分之一、億那由他分之一、百億那由他分之一、千億那由他分之一、百千億那由他分之一，乃至不可計數、不可比喻、不可言說的分，那人的功德都比不上初發心菩薩功德的百分之一。
『佛子！再舉個例子：假設有人供養十方各十個阿僧祇世界的一切眾生各種享樂的器具，乃至長達百劫，然後教導他們清凈地修持十善；教導十善之後，又供養一切享樂的器具，乃至長達千劫，然後
【English Translation】 English version: 'Knowing the true nature of all dharmas, possessing a body of wisdom, not enlightened by others.'
The Great Extensive Buddha Flower Adornment Sutra, Volume 8 Taisho Tripitaka Volume 09, No. 0278, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 9
Translated by Buddhabhadra of Eastern Jin Dynasty, Tripitaka Master from India
Chapter Thirteen: The Merits of the Bodhisattva Who First Arouses the Mind
At that time, Indra (Heavenly Emperor Shakra) said to Dharma-mati Bodhisattva: 'Son of Buddha! How many merit treasuries does a Bodhisattva who first arouses the mind achieve?'
Dharma-mati replied: 'Son of Buddha! This matter is very profound! It is difficult to know, difficult to believe, difficult to understand, difficult to speak, difficult to penetrate, and difficult to distinguish. Nevertheless, I will rely on the Buddha's divine power to fully explain it. Son of Buddha! Suppose someone were to offer all kinds of enjoyable things to all beings in as many worlds as there are sand grains in the Ganges River in the east, for as long as one kalpa, and then teach them to purely practice the five precepts. The same is true for the south, west, north, four intermediate directions, above, and below. Son of Buddha! What do you think? Would that person's merits be many or not?'
Indra said: 'Son of Buddha! Except for all Tathagatas, all other beings cannot measure that person's merits.'
Dharma-mati Bodhisattva said to Indra: 'Son of Buddha! The merit treasury of a Bodhisattva who first arouses the mind, if measured in hundredths, that person's merits would not even equal one hundredth. Not even one thousandth, one hundred thousandth, one millionth, one hundred millionth, one billionth, one hundred billionth, one nayuta (ten million)th, one thousand nayuta-th, one hundred thousand nayuta-th, one million nayuta-th, one hundred million nayuta-th, one billion nayuta-th, one hundred billion nayuta-th, and even down to immeasurable, incomparable, and unspeakable parts, that person's merits would not equal one hundredth of the merits of a Bodhisattva who first arouses the mind.'
'Son of Buddha! Let me give another example: Suppose someone were to offer all kinds of enjoyable things to all beings in ten directions, each with as many worlds as there are sand grains in the Ganges River, for as long as one hundred kalpas, and then teach them to purely practice the ten good deeds. After teaching the ten good deeds, they would again offer all kinds of enjoyable things for as long as one thousand kalpas, and then'
教令凈修四禪；教四禪已，又復供養一切樂具至百千劫，然後教行四無量心；又復供養一切樂具乃至億劫，然後教行四無色定；又復供養一切樂具至百億劫，然後教令得須陀洹果；又復供養一切樂具至千億劫，然後教令得斯陀含果；又復供養一切樂具至百千億劫，然後教令得阿那含果；又復供養一切樂具至億那由他劫，然後教令得阿羅漢果；又復供養一切樂具至千億那由他劫，然後教令盡成緣覺。佛子！于意云何？彼人功德寧為多不？」
帝釋白言：「佛子！彼人功德唯除諸佛，其餘一切悉不能知。」
法慧言：「佛子！初發心菩薩功德之藏，百分千分乃至不可數不可譬諭不可說分，彼人功德不及其一。何以故？佛子！一切諸佛初發心時，不為供養十方各十阿僧祇世界眾生一切樂具，百劫乃至千億那由他劫故，出興於世；亦不為教爾所眾生，凈修五戒、十善、四禪、四無量心、四無色定、須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道故，出興於世；欲不斷佛種故，發菩提心；欲充滿十方一切世界故，發菩提心；欲悉度脫一切眾生故，發菩提心；欲悉知一切世界成壞故，發菩提心；欲悉知一切世界中眾生垢凈起故，發菩提心；欲悉知一切世界自性清凈故，發菩提心；欲悉知一切群生虛妄煩惱習氣故
【現代漢語翻譯】 現代漢語譯本 教導他人清凈修習四禪（色界四種禪定境界）；教導四禪之後，又供養一切享樂器具長達百千劫，然後教導修行四無量心（慈、悲、喜、舍四種心境）；又供養一切享樂器具乃至億劫，然後教導修行四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）；又供養一切享樂器具長達百億劫，然後教導使其證得須陀洹果（小乘初果）；又供養一切享樂器具長達千億劫，然後教導使其證得斯陀含果（小乘二果）；又供養一切享樂器具長達百千億劫，然後教導使其證得阿那含果（小乘三果）；又供養一切享樂器具長達億那由他劫（極大的數字單位），然後教導使其證得阿羅漢果（小乘四果）；又供養一切享樂器具長達千億那由他劫，然後教導使其全部成為緣覺（辟支佛）。佛子！你認為如何？那人的功德難道不多嗎？ 帝釋（天神之王）回答說：『佛子！那人的功德除了諸佛，其餘一切眾生都無法知曉。』 法慧（菩薩名）說：『佛子！初發菩提心的菩薩的功德之藏，即使是百分之一、千分之一，乃至不可計數、不可比喻、不可言說的部分，那人的功德也比不上其中之一。為什麼呢？佛子！一切諸佛最初發菩提心時，不是爲了供養十方各十阿僧祇（極大的數字單位）世界眾生一切享樂器具，長達百劫乃至千億那由他劫而出世；也不是爲了教導如此眾生，清凈修習五戒、十善、四禪、四無量心、四無色定、須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道而出世；而是爲了不斷絕佛的種子，才發菩提心；爲了充滿十方一切世界，才發菩提心；爲了全部度脫一切眾生，才發菩提心；爲了全部知曉一切世界的成住壞空，才發菩提心；爲了全部知曉一切世界中眾生的垢染與清凈的生起，才發菩提心；爲了全部知曉一切世界自性清凈，才發菩提心；爲了全部知曉一切眾生虛妄的煩惱習氣，才發菩提心。
【English Translation】 English version Instructing others to purely cultivate the four Dhyanas (four meditative states in the realm of form); after instructing in the four Dhyanas, further providing all kinds of enjoyable things for hundreds of thousands of kalpas (eons), and then instructing in the practice of the four immeasurable minds (loving-kindness, compassion, joy, and equanimity); again providing all kinds of enjoyable things for even billions of kalpas, and then instructing in the practice of the four formless absorptions (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception); again providing all kinds of enjoyable things for hundreds of billions of kalpas, and then instructing to attain the Srotaapanna fruit (the first stage of Arhatship in Hinayana); again providing all kinds of enjoyable things for thousands of billions of kalpas, and then instructing to attain the Sakrdagamin fruit (the second stage of Arhatship in Hinayana); again providing all kinds of enjoyable things for hundreds of thousands of billions of kalpas, and then instructing to attain the Anagamin fruit (the third stage of Arhatship in Hinayana); again providing all kinds of enjoyable things for billions of nayutas (a very large number) of kalpas, and then instructing to attain the Arhat fruit (the fourth stage of Arhatship in Hinayana); again providing all kinds of enjoyable things for thousands of billions of nayutas of kalpas, and then instructing to all become Pratyekabuddhas (Solitary Buddhas). Buddha's son! What do you think? Is that person's merit not great? Shakra (king of the gods) replied: 'Buddha's son! That person's merit, except for all Buddhas, all other beings cannot know.' Dharma-prabha (a Bodhisattva's name) said: 'Buddha's son! The store of merit of a Bodhisattva who has just generated the Bodhi mind, even if it is one percent, one thousandth, or even an immeasurable, incomparable, and unspeakable part, that person's merit cannot compare to even one of those parts. Why is that? Buddha's son! When all Buddhas initially generated the Bodhi mind, it was not to provide all kinds of enjoyable things to the beings of ten directions, each with ten asankhyeya (a very large number) worlds, for hundreds of kalpas or even thousands of billions of nayutas of kalpas, that they appeared in the world; nor was it to teach such beings to purely cultivate the five precepts, the ten virtues, the four Dhyanas, the four immeasurable minds, the four formless absorptions, the Srotaapanna fruit, the Sakrdagamin fruit, the Anagamin fruit, the Arhat fruit, and the path of the Pratyekabuddha, that they appeared in the world; but it was to not cut off the seed of the Buddha, that they generated the Bodhi mind; it was to fill all the worlds in the ten directions, that they generated the Bodhi mind; it was to liberate all beings, that they generated the Bodhi mind; it was to know all the formations and destructions of all the worlds, that they generated the Bodhi mind; it was to know the arising of defilement and purity of beings in all the worlds, that they generated the Bodhi mind; it was to know the self-nature purity of all the worlds, that they generated the Bodhi mind; it was to know the false afflictions and habitual tendencies of all beings, that they generated the Bodhi mind.'
，發菩提心；欲悉知一切眾生死此生彼故，發菩提心；欲悉知一切眾生諸根方便故，發菩提心；欲悉知一切眾生心心所念故，發菩提心；欲悉分別三世一切眾生故，發菩提心；欲悉知一切諸佛平等境界故，發菩提心。
「佛子！復置此諭：假使有人於一念頃，能過東方無量世界，彼人以此自在神力，從此東行盡無量無數阿僧祇劫，猶不能得世界邊際；又第二人，神力自在，於一念頃能過前人無量無數阿僧祇劫所行世界，此第二人從此東行盡無量無邊阿僧祇劫，猶不能得世界邊際；又第三人，神力自在，於一念頃，能過前人無量無數阿僧祇劫所行世界；又第四人，神力自在，於一念頃，能過前人無量無數阿僧祇劫所行世界；又第五人，神力自在，於一念頃，能過前人無量無數阿僧祇劫所行世界；又第六人，神力自在，於一念頃，能過前人無量無數阿僧祇劫所行世界；又第七人，神力自在，於一念頃，能過前人無量無數阿僧祇劫所行世界；又第八人，神力自在，於一念頃，能過前人無量無數阿僧祇劫所行世界；又第九人，神力自在，於一念頃，能過前人無量無數阿僧祇劫所行世界；又第十人，神力自在，於一念頃，能過前人無量無數阿僧祇劫所行世界；彼第十人，以此最勝自在神力，從此東行盡無量無數阿僧祇劫，
【現代漢語翻譯】 現代漢語譯本 發菩提心（bodhicitta，覺悟之心）；爲了完全瞭解一切眾生從此處死亡后投生到何處，發菩提心；爲了完全瞭解一切眾生的根器和方便法門，發菩提心；爲了完全瞭解一切眾生的心念和所思所想，發菩提心；爲了完全分別三世一切眾生，發菩提心；爲了完全瞭解一切諸佛平等境界，發菩提心。 『佛子！再舉個例子：假設有人在一念之間，能超越東方無量世界，這個人憑藉這種自在的神力，從這裡向東行進，即使經過無量無數阿僧祇劫（asamkhya kalpa，極長的時間單位），仍然無法到達世界的邊際；又有第二個人，神力自在，在一念之間能超越前一個人無量無數阿僧祇劫所行進的世界，這第二個人從這裡向東行進，即使經過無量無邊阿僧祇劫，仍然無法到達世界的邊際；又有第三個人，神力自在，在一念之間，能超越前一個人無量無數阿僧祇劫所行進的世界；又有第四個人，神力自在，在一念之間，能超越前一個人無量無數阿僧祇劫所行進的世界；又有第五個人，神力自在，在一念之間，能超越前一個人無量無數阿僧祇劫所行進的世界；又有第六個人，神力自在，在一念之間，能超越前一個人無量無數阿僧祇劫所行進的世界；又有第七個人，神力自在，在一念之間，能超越前一個人無量無數阿僧祇劫所行進的世界；又有第八個人，神力自在，在一念之間，能超越前一個人無量無數阿僧祇劫所行進的世界；又有第九個人，神力自在，在一念之間，能超越前一個人無量無數阿僧祇劫所行進的世界；又有第十個人，神力自在，在一念之間，能超越前一個人無量無數阿僧祇劫所行進的世界；這第十個人，憑藉這種最殊勝自在的神力，從這裡向東行進，即使經過無量無數阿僧祇劫，
【English Translation】 English version Generate the bodhicitta (awakening mind); to fully understand where all sentient beings go after death, generate the bodhicitta; to fully understand the faculties and skillful means of all sentient beings, generate the bodhicitta; to fully understand the thoughts and intentions of all sentient beings, generate the bodhicitta; to fully distinguish all sentient beings in the three periods of time, generate the bodhicitta; to fully understand the equal realm of all Buddhas, generate the bodhicitta. 『Buddha-child! Consider this further: Suppose there is a person who, in a single thought, can surpass immeasurable worlds to the east. With this power of free and unhindered movement, this person travels east for countless asamkhya kalpas (an extremely long unit of time), yet still cannot reach the edge of the world. Then, a second person, with the power of free and unhindered movement, in a single thought can surpass the worlds traveled by the first person in countless asamkhya kalpas. This second person travels east for immeasurable and boundless asamkhya kalpas, yet still cannot reach the edge of the world. Then, a third person, with the power of free and unhindered movement, in a single thought can surpass the worlds traveled by the previous person in countless asamkhya kalpas. Then, a fourth person, with the power of free and unhindered movement, in a single thought can surpass the worlds traveled by the previous person in countless asamkhya kalpas. Then, a fifth person, with the power of free and unhindered movement, in a single thought can surpass the worlds traveled by the previous person in countless asamkhya kalpas. Then, a sixth person, with the power of free and unhindered movement, in a single thought can surpass the worlds traveled by the previous person in countless asamkhya kalpas. Then, a seventh person, with the power of free and unhindered movement, in a single thought can surpass the worlds traveled by the previous person in countless asamkhya kalpas. Then, an eighth person, with the power of free and unhindered movement, in a single thought can surpass the worlds traveled by the previous person in countless asamkhya kalpas. Then, a ninth person, with the power of free and unhindered movement, in a single thought can surpass the worlds traveled by the previous person in countless asamkhya kalpas. Then, a tenth person, with the power of free and unhindered movement, in a single thought can surpass the worlds traveled by the previous person in countless asamkhya kalpas. This tenth person, with this most supreme power of free and unhindered movement, travels east for countless asamkhya kalpas,
猶故不得世界邊際，十方世界亦復如是；如是展轉乃至百人，其人以此最勝自在神力，于無量無數阿僧祇劫所至十方，尚可了知得其邊際，初發心菩薩功德之藏，不可得知，何以故？初發心菩薩不齊限，為爾所世界眾生故，發菩提心；悉為十方一切世界眾生故，欲度一切眾生故，欲分別知一切世界故，發菩提心；欲知微細世界即是大世界，知大世界即是微細世界；知少世界即是多世界，知多世界即是少世界；知廣世界即是狹世界，知狹世界即是廣世界；知一世界即是無量無邊世界，知無量無邊世界即是一世界；知無量無邊世界入一世界，知一世界入無量無邊世界；知穢世界即是凈世界，知凈世界即是穢世界；於一毛孔中悉分別知一切世界，於一切世界中悉分別知一毛孔性；知一世界出生一切世界，知一切世界猶如虛空，欲於一念知一切世界，悉無有餘故，發阿耨多羅三藐三菩提心。
「佛子！復置此諭：假使有人，于東方無量無邊阿僧祇世界，於一念中悉分別知成敗之數，此人精勤方便，唸唸次第，于無量無數阿僧祇劫，欲盡算知東方世界成敗之數，猶不能知；又第二人，于第一人無量無數阿僧祇劫，所算世界成敗之數，於一念中悉能了知，此人精勤方便，唸唸次第，于無量無邊阿僧祇劫，猶不能盡知東方世界
【現代漢語翻譯】 現代漢語譯本 即使如此，仍然無法得知世界的邊際，十方世界也是如此。像這樣輾轉推算，乃至一百個人，他們憑藉這種最殊勝自在的神力，在無量無數阿僧祇劫（asaṃkhya kalpa，極長的時間單位）中所到達的十方世界，尚且可以了知其邊際，但初發菩提心的菩薩的功德寶藏，卻無法得知。這是為什麼呢？因為初發菩提心的菩薩沒有固定的界限，他們爲了某個世界的眾生而發菩提心；他們爲了十方一切世界的眾生而發菩提心；他們爲了度脫一切眾生而發菩提心；他們爲了分別瞭解一切世界而發菩提心；他們想要知道微小的世界即是大的世界，知道大的世界即是微小的世界；知道少量的世界即是大量的世界，知道大量的世界即是少量的世界；知道廣闊的世界即是狹小的世界，知道狹小的世界即是廣闊的世界；知道一個世界即是無量無邊的世界，知道無量無邊的世界即是一個世界；知道無量無邊的世界進入一個世界，知道一個世界進入無量無邊的世界；知道污穢的世界即是清凈的世界，知道清凈的世界即是污穢的世界；在一個毛孔中完全分別瞭解一切世界，在一切世界中完全分別瞭解一個毛孔的性質；知道一個世界出生一切世界，知道一切世界猶如虛空，想要在一念之間瞭解一切世界，完全沒有遺漏，因此發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。 『佛子！再舉個例子：假設有個人，在東方無量無邊阿僧祇世界中，在一念之間完全分別瞭解成敗的次數，這個人精勤方便，唸唸相續，在無量無數阿僧祇劫中，想要窮盡計算知道東方世界成敗的次數，仍然不能知道；又有第二個人，對於第一個人在無量無數阿僧祇劫中所計算的世界成敗次數，在一念之間完全能夠了解，這個人精勤方便，唸唸相續，在無量無邊阿僧祇劫中，仍然不能窮盡知道東方世界成敗的次數。
【English Translation】 English version Even so, one still cannot know the boundaries of the world, and the same is true for the ten directions. If we continue this process, even up to a hundred people, who, with their supreme and unhindered divine power, could know the boundaries of the ten directions they have reached in immeasurable, countless asaṃkhya kalpas (an extremely long unit of time), still, the treasury of merit of a Bodhisattva who has just awakened the Bodhi mind cannot be known. Why is this so? Because a Bodhisattva who has just awakened the Bodhi mind has no fixed limits. They awaken the Bodhi mind for the sake of the sentient beings of a certain world; they awaken the Bodhi mind for the sake of all sentient beings in the ten directions; they awaken the Bodhi mind to liberate all sentient beings; they awaken the Bodhi mind to understand all worlds; they wish to know that a tiny world is the same as a large world, and that a large world is the same as a tiny world; to know that a few worlds are the same as many worlds, and that many worlds are the same as a few worlds; to know that a vast world is the same as a narrow world, and that a narrow world is the same as a vast world; to know that one world is the same as immeasurable and boundless worlds, and that immeasurable and boundless worlds are the same as one world; to know that immeasurable and boundless worlds enter into one world, and that one world enters into immeasurable and boundless worlds; to know that a defiled world is the same as a pure world, and that a pure world is the same as a defiled world; to fully understand all worlds within a single pore, and to fully understand the nature of a single pore within all worlds; to know that one world gives rise to all worlds, and that all worlds are like empty space; wishing to understand all worlds in a single thought, without any remainder, therefore, they awaken the anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment). 『Buddha's disciples! Let me give another example: Suppose there is a person who, in immeasurable and boundless asaṃkhya worlds in the east, can fully understand the number of formations and destructions in a single thought. This person, with diligence and skillful means, continuously, in immeasurable and countless asaṃkhya kalpas, tries to exhaustively calculate and know the number of formations and destructions of the eastern worlds, yet still cannot know it. Then, there is a second person who, in a single thought, can fully understand the number of formations and destructions of the worlds that the first person calculated in immeasurable and countless asaṃkhya kalpas. This person, with diligence and skillful means, continuously, in immeasurable and boundless asaṃkhya kalpas, still cannot exhaustively know the number of formations and destructions of the eastern worlds.』
成敗之數；如是展轉，乃至第十；彼第十人，于第九人無量無邊阿僧祇劫所算世界成敗之數，於一念中悉能了知，此人精勤方便，唸唸次第，于無量無邊阿僧祇劫，猶不能盡知東方世界成敗之數，乃至十方，亦復如是；十方無量無邊世界成敗之數，尚可了知；初發心菩薩功德之藏，不可得知，何以故？初發心菩薩摩訶薩不為齊限，知爾所世界劫數成敗故，發菩提心；菩薩摩訶薩，欲悉了知一切世界劫數成敗故，發菩提心；欲知長劫即是短劫，短劫即是長劫；知一劫即是不可數阿僧祇劫，不可數阿僧祇劫即是一劫；知一切有佛劫；知一切無佛劫；知一佛劫中有無量佛，知無量佛劫中有一佛；知異劫中有無異劫，知無異劫中有異劫；知有盡劫是無盡劫，知無盡劫是有盡劫；知無量劫即是一念，知一念即是無量劫；知一切劫入無劫，知無劫入一切劫；欲悉了知過去、未來際及現在一切世界劫數成敗故，發阿耨多羅三藐三菩提心。是名菩薩初大誓莊嚴，所謂：悉知一切劫智慧照明。
「佛子！復置此諭：假使有人，於一念中悉知無量無邊阿僧祇世界眾生種種欲樂，此人精勤方便，唸唸次第，于無量無數阿僧祇劫不能盡知東方一切世界眾生種種欲樂；如是展轉至第十人，此第十人，于第九人無量無數阿僧祇劫，精勤方便，
【現代漢語翻譯】 現代漢語譯本 成敗的次數；像這樣輾轉推算，直到第十個人；這第十個人，對於第九個人在無量無邊阿僧祇劫所計算的世界成敗次數，在一念之間全部能夠了知。這個人精勤方便，唸唸相續，在無量無邊阿僧祇劫中，仍然不能完全知道東方世界的成敗次數，乃至十方世界也是如此。十方無量無邊世界的成敗次數，尚且可以了知；初發菩提心的菩薩的功德寶藏，卻不可得知。為什麼呢？因為初發菩提心的菩薩摩訶薩（大菩薩）不是爲了限定知道多少世界劫數的成敗而發菩提心；菩薩摩訶薩，是爲了完全了知一切世界劫數的成敗而發菩提心；想要知道長劫就是短劫，短劫就是長劫；知道一劫就是不可數的阿僧祇劫，不可數的阿僧祇劫就是一劫；知道一切有佛的劫；知道一切沒有佛的劫；知道一個佛劫中有無量佛，知道無量佛劫中有一個佛；知道不同的劫中有無不同的劫，知道無不同的劫中有不同的劫；知道有盡的劫是無盡的劫，知道無盡的劫是有盡的劫；知道無量劫就是一念，知道一念就是無量劫；知道一切劫進入無劫，知道無劫進入一切劫；想要完全了知過去、未來和現在一切世界劫數的成敗，所以發阿耨多羅三藐三菩提心（無上正等正覺之心）。這叫做菩薩最初的大誓願莊嚴，也就是：完全知道一切劫的智慧光明。 『佛子！再舉個例子：假設有個人，在一念之間完全知道無量無邊阿僧祇世界眾生的種種慾望和喜好，這個人精勤方便，唸唸相續，在無量無數阿僧祇劫中，也不能完全知道東方一切世界眾生的種種慾望和喜好；像這樣輾轉推算到第十個人，這第十個人，對於第九個人在無量無數阿僧祇劫中，精勤方便，
【English Translation】 English version The number of successes and failures; thus, it goes on, until the tenth person; this tenth person, regarding the number of world successes and failures calculated by the ninth person in immeasurable, boundless asamkhya kalpas, can know all of it in a single thought. This person, with diligence and skillful means, thought after thought, in immeasurable, boundless asamkhya kalpas, still cannot fully know the number of successes and failures of the eastern world, and so it is with the ten directions. The number of successes and failures of the immeasurable, boundless worlds in the ten directions can still be known; but the treasury of merit of a Bodhisattva who has just awakened the Bodhi mind cannot be known. Why is that? Because a Bodhisattva Mahasattva (great Bodhisattva) who has just awakened the Bodhi mind does not awaken the Bodhi mind for the sake of knowing the successes and failures of a limited number of world kalpas; a Bodhisattva Mahasattva awakens the Bodhi mind for the sake of fully knowing the successes and failures of all world kalpas; wanting to know that a long kalpa is a short kalpa, and a short kalpa is a long kalpa; knowing that one kalpa is an immeasurable asamkhya kalpa, and an immeasurable asamkhya kalpa is one kalpa; knowing all kalpas with Buddhas; knowing all kalpas without Buddhas; knowing that in one Buddha kalpa there are immeasurable Buddhas, and knowing that in immeasurable Buddha kalpas there is one Buddha; knowing that in different kalpas there are non-different kalpas, and knowing that in non-different kalpas there are different kalpas; knowing that a finite kalpa is an infinite kalpa, and knowing that an infinite kalpa is a finite kalpa; knowing that immeasurable kalpas are one thought, and knowing that one thought is immeasurable kalpas; knowing that all kalpas enter no kalpa, and knowing that no kalpa enters all kalpas; wanting to fully know the successes and failures of all world kalpas in the past, future, and present, therefore, they awaken the Anuttara-samyak-sambodhi mind (the mind of unsurpassed, complete, and perfect enlightenment). This is called the first great vow adornment of a Bodhisattva, which is: the wisdom light of fully knowing all kalpas. 『Buddha's child! Let me give another example: Suppose there is a person who, in a single thought, fully knows the various desires and pleasures of sentient beings in immeasurable, boundless asamkhya worlds. This person, with diligence and skillful means, thought after thought, in immeasurable, countless asamkhya kalpas, cannot fully know the various desires and pleasures of all sentient beings in the eastern world; and so it goes on until the tenth person. This tenth person, regarding the ninth person in immeasurable, countless asamkhya kalpas, with diligence and skillful means,
所知眾生種種欲樂，於一念中，悉能了知，此人如是精勤方便，唸唸次第，無量無數阿僧祇劫，猶不能盡知東方一切世界眾生種種欲樂，乃至十方，亦復如是；如是十方無量無邊阿僧祇世界眾生種種欲樂，尚可了知；初發心菩薩功德之藏，不可得知。何以故？佛子！初發心菩薩摩訶薩不齊限欲知爾所世界眾生種種欲樂故，發菩提心；欲悉知十方一切世界眾生種種欲樂故，發阿耨多羅三藐三菩提心；欲知種種無量欲樂即是一欲，而亦不壞一切欲性，欲悉知一切眾生欲樂海，欲知一眾生欲即是一切眾生欲，欲悉知一切眾生去、來、現在種種欲樂，欲悉知相似欲、不相似欲，欲知一切欲即是一欲、一欲即是一切欲，欲得具足如來種種欲樂力、欲知有上欲、無上欲，有餘欲、無餘欲，等欲、不等欲，有所依欲、無所依欲，共欲、不共欲，有邊欲、無邊欲，善欲、不善欲，世間欲、出世間欲，大智欲、凈欲、勝欲、無礙智欲、無礙智佛解脫欲、清凈欲、不清凈欲、廣欲、狹欲、細欲、粗欲，故發阿耨多羅三藐三菩提心；欲悉知一切眾生，一一眾生有十種欲，所謂：因苦生欲、方便欲、希望欲、著味欲、隨因生欲、隨緣生欲、盡欲、一切欲、初發心菩薩摩訶薩欲悉分別了知此諸欲網故，發阿耨多羅三藐三菩提心。
「佛子！
【現代漢語翻譯】 現代漢語譯本：所知眾生種種慾望和喜好，於一念之間，都能完全瞭解。此人如此精勤努力，唸唸相續，經過無量無數阿僧祇劫（梵語，意為無數大劫），仍然不能完全瞭解東方一切世界眾生的種種慾望和喜好，乃至十方世界也是如此。像這樣十方無量無邊阿僧祇世界眾生的種種慾望和喜好，尚且可以瞭解；而初發菩提心的菩薩的功德寶藏，卻無法得知。為什麼呢？佛子！初發菩提心的菩薩摩訶薩（梵語，意為大菩薩）並非僅僅爲了瞭解某個世界眾生的種種慾望和喜好而發菩提心；而是爲了完全瞭解十方一切世界眾生的種種慾望和喜好，才發阿耨多羅三藐三菩提心（梵語，意為無上正等正覺之心）；想要了解種種無量的慾望和喜好實則是一個慾望，並且不破壞一切慾望的本質，完全瞭解一切眾生的慾望之海，想要了解一個眾生的慾望即是一切眾生的慾望，想要完全瞭解一切眾生過去、現在、未來的種種慾望和喜好，想要完全瞭解相似的慾望和不相似的慾望，想要了解一切慾望即是一個慾望，一個慾望即是一切慾望，想要獲得如來種種慾望和喜好的力量，想要了解有上欲和無上欲，有餘欲和無餘欲，相等欲和不相等欲，有所依欲和無所依欲，共同欲和不共同欲，有邊欲和無邊欲，善欲和不善欲，世間欲和出世間欲，大智慧欲、清凈欲、殊勝欲、無礙智欲、無礙智佛解脫欲、清凈欲、不清凈欲、廣大欲、狹隘欲、細微欲、粗大欲，因此發阿耨多羅三藐三菩提心；想要完全瞭解一切眾生，每一個眾生都有十種慾望，即：因苦而生的慾望、方便的慾望、希望的慾望、執著于味道的慾望、隨因緣而生的慾望、隨緣而生的慾望、盡除慾望的慾望、一切慾望，初發菩提心的菩薩摩訶薩想要完全分別瞭解這些慾望之網，因此發阿耨多羅三藐三菩提心。 佛子！
【English Translation】 English version: The various desires and pleasures of all sentient beings, can be fully understood in a single thought. Even if a person were to diligently strive, thought after thought, for immeasurable, countless asamkhya kalpas (Sanskrit, meaning countless great eons), they still could not fully understand the various desires and pleasures of all sentient beings in the eastern world, and so it is for the ten directions. Even though the various desires and pleasures of sentient beings in the immeasurable, boundless asamkhya worlds of the ten directions can be understood, the treasury of merits of a Bodhisattva who has just generated the aspiration for enlightenment cannot be known. Why is this so? Child of the Buddha! A Bodhisattva Mahasattva (Sanskrit, meaning great Bodhisattva) who has just generated the aspiration for enlightenment does not do so merely to understand the various desires and pleasures of sentient beings in a certain world; but rather, they generate the aspiration for Anuttara-samyak-sambodhi (Sanskrit, meaning unsurpassed, complete and perfect enlightenment) in order to fully understand the various desires and pleasures of all sentient beings in all worlds of the ten directions; desiring to understand that the various immeasurable desires and pleasures are in essence one desire, and without destroying the nature of all desires, fully understanding the ocean of desires of all sentient beings, desiring to understand that the desire of one sentient being is the desire of all sentient beings, desiring to fully understand the various desires and pleasures of all sentient beings in the past, present, and future, desiring to fully understand similar desires and dissimilar desires, desiring to understand that all desires are one desire, and one desire is all desires, desiring to obtain the power of the various desires and pleasures of the Tathagata, desiring to understand superior desires and unsurpassed desires, desires with remainder and desires without remainder, equal desires and unequal desires, dependent desires and independent desires, shared desires and unshared desires, finite desires and infinite desires, wholesome desires and unwholesome desires, worldly desires and transcendental desires, desires for great wisdom, pure desires, supreme desires, desires for unobstructed wisdom, desires for unobstructed wisdom and Buddha liberation, pure desires, impure desires, vast desires, narrow desires, subtle desires, and coarse desires, therefore they generate the aspiration for Anuttara-samyak-sambodhi; desiring to fully understand all sentient beings, that each sentient being has ten kinds of desires, namely: desires arising from suffering, desires for skillful means, desires for hope, desires attached to taste, desires arising from conditions, desires arising from circumstances, desires to extinguish desires, and all desires, a Bodhisattva Mahasattva who has just generated the aspiration for enlightenment desires to fully and distinctly understand this net of desires, therefore they generate the aspiration for Anuttara-samyak-sambodhi. Child of the Buddha!
復置此諭：假使有人於一念中，悉知無量無邊阿僧祇世界眾生種種諸根，以此智慧精勤方便，唸唸次第，于無量無數阿僧祇劫不能盡知東方一切世界眾生種種諸根，廣說乃至悉知一切眾生，一一眾生有十種根。
「佛子！復置此諭：假使有人於一念中，悉知東方無量無邊阿僧祇世界眾生種種希望，廣說乃至悉知一切眾生，一一皆有十種希望。
「佛子！復置此諭：假使有人於一念中，悉知無量無邊阿僧祇世界眾生種種方便，廣說乃至悉知一切眾生，一一皆有十種方便。
「佛子！復置此諭：假使有人於一念中，悉知無量無邊阿僧祇世界眾生唸唸心意，廣說乃至悉知一切眾生，一一皆有十種心。佛子！復置此諭：假使有人於一念中，悉知無量無邊阿僧祇世界眾生種種諸業，廣說乃至悉知一切眾生一一皆有十種業。
「佛子！復置此諭：假使有人於一念中，悉知東方無量無邊阿僧祇世界眾生種種煩惱，此人精勤方便，唸唸次第，于無量無數阿僧祇劫，猶不能知東方一切眾生種種煩惱；如是展轉乃至第十；此第十人，于第九人無量無數阿僧祇劫所知眾生種種煩惱，於一念中悉分別知，此人精勤方便，唸唸次第，于無量無數阿僧祇劫，猶不能盡知一切眾生種種煩惱，乃至十方亦復如是；爾所世界一切
【現代漢語翻譯】 現代漢語譯本 佛子，我再舉個例子：假設有人在一念之間，完全知曉無量無邊的阿僧祇（無數）世界中眾生的各種根器（指眾生的能力、傾向），並以這種智慧精勤努力，唸唸相續，即使經過無量無數阿僧祇劫，也不能完全知曉東方一切世界眾生的各種根器。更進一步說，即使能知曉一切眾生，每個眾生都有十種根器。 佛子，我再舉個例子：假設有人在一念之間，完全知曉東方無量無邊的阿僧祇世界中眾生的各種希望，更進一步說，即使能知曉一切眾生，每個眾生都有十種希望。 佛子，我再舉個例子：假設有人在一念之間，完全知曉無量無邊的阿僧祇世界中眾生的各種方便法門（指修行的方法），更進一步說，即使能知曉一切眾生，每個眾生都有十種方便法門。 佛子，我再舉個例子：假設有人在一念之間，完全知曉無量無邊的阿僧祇世界中眾生唸唸之間的心意，更進一步說，即使能知曉一切眾生，每個眾生都有十種心意。 佛子，我再舉個例子：假設有人在一念之間，完全知曉無量無邊的阿僧祇世界中眾生的各種業力（指行為所產生的力量），更進一步說，即使能知曉一切眾生，每個眾生都有十種業力。 佛子，我再舉個例子：假設有人在一念之間，完全知曉東方無量無邊的阿僧祇世界中眾生的各種煩惱，這個人精勤努力，唸唸相續，即使經過無量無數阿僧祇劫，也不能完全知曉東方一切眾生的各種煩惱。如此輾轉推及到第十個人；這第十個人，對於第九個人經過無量無數阿僧祇劫所知曉的眾生各種煩惱，在一念之間完全分別知曉。這個人精勤努力，唸唸相續，即使經過無量無數阿僧祇劫，也不能完全知曉一切眾生的各種煩惱，乃至十方世界也是如此。所有這些世界的一切
【English Translation】 English version Furthermore, O son of Buddha, suppose there is a person who, in a single moment of thought, fully knows the various faculties of all sentient beings in immeasurable, boundless asamkhya (countless) worlds. With this wisdom, diligently and continuously, even after countless asamkhya kalpas (eons), they would not be able to fully know the various faculties of all sentient beings in the eastern direction. Furthermore, even if they could know all sentient beings, each sentient being has ten kinds of faculties. Furthermore, O son of Buddha, suppose there is a person who, in a single moment of thought, fully knows the various aspirations of all sentient beings in the immeasurable, boundless asamkhya worlds of the east. Furthermore, even if they could know all sentient beings, each sentient being has ten kinds of aspirations. Furthermore, O son of Buddha, suppose there is a person who, in a single moment of thought, fully knows the various skillful means of all sentient beings in immeasurable, boundless asamkhya worlds. Furthermore, even if they could know all sentient beings, each sentient being has ten kinds of skillful means. Furthermore, O son of Buddha, suppose there is a person who, in a single moment of thought, fully knows the thoughts of all sentient beings in immeasurable, boundless asamkhya worlds, moment by moment. Furthermore, even if they could know all sentient beings, each sentient being has ten kinds of thoughts. Furthermore, O son of Buddha, suppose there is a person who, in a single moment of thought, fully knows the various karmas of all sentient beings in immeasurable, boundless asamkhya worlds. Furthermore, even if they could know all sentient beings, each sentient being has ten kinds of karmas. Furthermore, O son of Buddha, suppose there is a person who, in a single moment of thought, fully knows the various afflictions of all sentient beings in the immeasurable, boundless asamkhya worlds of the east. This person, diligently and continuously, even after countless asamkhya kalpas, would not be able to fully know the various afflictions of all sentient beings in the east. This extends to the tenth person; this tenth person, in a single moment of thought, fully understands the various afflictions of sentient beings that the ninth person knew over countless asamkhya kalpas. This person, diligently and continuously, even after countless asamkhya kalpas, would still not be able to fully know the various afflictions of all sentient beings, and this is the same for the ten directions. All of these worlds, all of
眾生種種煩惱尚可得知，初發心菩薩功德之藏，不可得知。何以故？佛子！初發心菩薩不齊限欲知爾所世界眾生種種煩惱故，發阿耨多羅三藐三菩提心；欲悉分別了知一切眾生種種煩惱故，發菩提心；所謂：欲悉知輕煩惱、重煩惱、結使煩惱、纏煩惱、一一眾生無量煩惱、一切眾生種種覺觀煩惱、依無明煩惱、愛相應煩惱、貪慾不善根煩惱、瞋恚不善根煩惱、愚癡不善根煩惱、等分煩惱、一切煩惱、根本煩惱、我我所煩惱、我慢煩惱、邪憶念虛妄生煩惱、因身見生六十二見等諸煩惱、蓋煩惱、障礙煩惱，欲悉了知一切眾生煩惱惑網，具足大慈大悲一切種智故，發阿耨多羅三藐三菩提心。
「佛子！復置此諭：假使有人於一念中，悉見東方無量無邊世界現在諸佛及彼一切眾生，此人悉能恭敬、禮拜、尊重、讚歎、一心觀察種種供養，無量上味肴膳飲食，香華、瓔珞、繒彩、幢蓋、上妙宮殿嚴飾、帳幔、寶網羅覆、眾寶莊嚴師子之座，此人精勤方便，唸唸次第，以如是等眾妙供具，無量無數阿僧祇劫供養諸佛；又復勸教彼諸眾生，以如是等眾妙供具，于無量無數阿僧祇劫供養諸佛，彼諸如來般涅槃已，復為一一諸如來故，以無量寶起塔供養，其塔高廣，一一週滿無量無邊世界，又以上妙眾寶而莊嚴之，一一塔中有無
【現代漢語翻譯】 現代漢語譯本 眾生的種種煩惱尚且可以知曉，但初發菩薩心的菩薩所擁有的功德寶藏，是無法知曉的。這是什麼原因呢？佛子！初發心的菩薩並非僅僅爲了瞭解某個世界眾生的種種煩惱而發起了阿耨多羅三藐三菩提心（無上正等正覺之心），而是爲了完全分別瞭解一切眾生的種種煩惱而發起了菩提心。他們想要完全瞭解輕微的煩惱、嚴重的煩惱、結使（束縛）煩惱、纏縛煩惱、每一個眾生無量的煩惱、一切眾生種種覺觀（思維）煩惱、依附於無明的煩惱、與愛相應的煩惱、貪慾不善根的煩惱、嗔恚不善根的煩惱、愚癡不善根的煩惱、等分（平均）煩惱、一切煩惱、根本煩惱、我及我所的煩惱、我慢煩惱、邪念虛妄產生的煩惱、因身見而產生的六十二種見解等各種煩惱、蓋覆煩惱、障礙煩惱。他們想要完全瞭解一切眾生的煩惱迷惑之網，爲了具足大慈大悲和一切種智（佛陀的智慧），才發起了阿耨多羅三藐三菩提心。 佛子！再舉個例子：假設有人在一念之間，能夠看到東方無量無邊的世界中現在的所有佛陀以及他們的一切眾生，這個人能夠恭敬、禮拜、尊重、讚歎、一心觀察並以種種供養，包括無量上等的美味佳餚、香花、瓔珞、絲綢綵帶、幢幡寶蓋、上妙的宮殿裝飾、帳幔、寶網覆蓋、用眾寶莊嚴的獅子座，這個人精勤方便，唸唸相續，用這些美好的供養品，在無量無數阿僧祇劫（極長的時間單位）中供養諸佛；又勸導那些眾生，用同樣的供養品，在無量無數阿僧祇劫中供養諸佛。當這些如來涅槃之後，又為每一位如來，用無量珍寶建造佛塔供養，這些佛塔高大廣闊，每一座都遍滿無量無邊的世界，又用上妙的珍寶來莊嚴它們，每一座塔中都有無
【English Translation】 English version The various afflictions of sentient beings can still be known, but the treasure of merit possessed by a Bodhisattva who has initially aroused the Bodhi mind is unknowable. Why is this so? O son of the Buddha! A Bodhisattva who has initially aroused the mind does not do so merely to understand the various afflictions of sentient beings in a certain world, but rather arouses the Bodhi mind in order to fully and distinctly understand the various afflictions of all sentient beings. They wish to fully understand the light afflictions, the heavy afflictions, the afflictions of fetters (kleshas), the afflictions of entanglements, the immeasurable afflictions of each sentient being, the various afflictions of perception and thought of all sentient beings, the afflictions dependent on ignorance, the afflictions corresponding to love, the afflictions of the unwholesome root of greed, the afflictions of the unwholesome root of hatred, the afflictions of the unwholesome root of delusion, the afflictions of equal division, all afflictions, the fundamental afflictions, the afflictions of self and what belongs to self, the afflictions of pride, the afflictions arising from false recollection and delusion, the various afflictions such as the sixty-two views arising from the view of self, the afflictions of cover, and the afflictions of obstruction. They wish to fully understand the net of afflictions and delusions of all sentient beings, and in order to be complete with great compassion, great mercy, and all-knowing wisdom (the wisdom of a Buddha), they arouse the mind of Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment). O son of the Buddha! Let me give another example: Suppose there is a person who, in a single moment, can see all the Buddhas present in the immeasurable and boundless worlds of the East, as well as all their sentient beings. This person is able to respectfully bow, pay homage, honor, praise, and observe with a focused mind, making various offerings, including immeasurable superior delicacies, fragrant flowers, necklaces, silk ribbons, banners, canopies, exquisitely adorned palaces, curtains, nets of jewels, and lion thrones adorned with various treasures. This person, with diligence and skillful means, moment by moment, continuously uses these wonderful offerings to make offerings to the Buddhas for immeasurable and countless asamkhya kalpas (extremely long units of time); and also encourages those sentient beings to make offerings to the Buddhas with the same offerings for immeasurable and countless asamkhya kalpas. After these Tathagatas have entered Nirvana, they again build pagodas with immeasurable treasures for each Tathagata, these pagodas are tall and vast, each one filling immeasurable and boundless worlds, and they are adorned with exquisite treasures. In each pagoda, there are immeasurable
量無數如來形像，彼諸形像光明普照無量無邊諸佛世界，又復勸彼一一眾生為諸如來，起眾寶塔，嚴好如前，十方世界亦復如是。佛子！于意云何？彼人功德寧為多不？」
帝釋答言：「彼人功德，唯佛乃知，余無能及。」
法慧答言：「佛子！初發心菩薩摩訶薩功德之藏，百分、千分、乃至不可數、不可譬諭、不可說分，彼人功德不及其一。佛子！假使有人于第一人及所勸眾生精勤方便，唸唸次第，無量無數阿僧祇劫，所作功德諸供養具，於一念中，皆悉能辨，此人如是精勤方便，唸唸次第，于無量無數阿僧祇劫供養功德，廣說如前；如是展轉乃至第十人，廣說亦復如前；初發心菩薩摩訶薩功德之藏，百分、千分、乃至不可數、不可譬諭、不可說分、彼人功德不及其一，何以故？佛子！彼菩薩不為齊限，供養爾所如來故，發阿耨多羅三藐三菩提心，欲悉供養十方法界、虛空界等世界中三世諸佛故，發阿耨多羅三藐三菩提心；發是心已，得知盡過去際諸佛無障礙智，得信盡未來際諸佛功德，得知盡現在際一切諸佛所說智慧，彼三世一切諸佛功德，此菩薩摩訶薩悉皆信向受持修習，得證身證，悉等諸佛一切功德，何以故？初發心菩薩摩訶薩，欲不斷一切諸佛性故，發菩提心；欲令慈悲心充滿一切世界眾生悉
【現代漢語翻譯】 現代漢語譯本：『塑造無數如來的形像，這些形像的光明普照無量無邊的諸佛世界，又勸導那些眾生為諸如來建造眾寶塔，裝飾得像之前描述的那樣精美，十方世界也都是如此。佛子！你認為怎麼樣？那人的功德難道不多嗎？』 帝釋回答說：『那人的功德，只有佛才能知道，其他人無法企及。』 法慧回答說：『佛子！初發心的菩薩摩訶薩（Mahasattva，偉大的菩薩）的功德之藏，即使是百分之一、千分之一、乃至不可數、不可比喻、不可言說的份量，那人的功德也比不上其中的一分。佛子！假設有人對於第一人以及他所勸導的眾生，精勤方便，唸唸相續，在無量無數阿僧祇劫（asamkhya kalpa，無數大劫）中所作的功德和供養，在一念之間都能辦到，此人如此精勤方便，唸唸相續，在無量無數阿僧祇劫中所作的供養功德，廣說如前；如此輾轉乃至第十人，廣說也如前；初發心的菩薩摩訶薩的功德之藏，即使是百分之一、千分之一、乃至不可數、不可比喻、不可言說的份量，那人的功德也比不上其中的一分。為什麼呢？佛子！那位菩薩不是爲了有限的供養那些如來而發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），而是爲了供養十方法界、虛空界等世界中三世諸佛而發阿耨多羅三藐三菩提心；發了此心之後，得知盡過去際諸佛的無障礙智慧，相信盡未來際諸佛的功德，得知盡現在際一切諸佛所說的智慧，他將三世一切諸佛的功德，都信受奉行、修習，得到身證，與諸佛的一切功德相等。為什麼呢？初發心的菩薩摩訶薩，爲了不斷絕一切諸佛的佛性，而發菩提心；爲了讓慈悲心充滿一切世界眾生，』
【English Translation】 English version: 'Imagine creating countless images of the Tathagatas (如來, Thus Come Ones), and the light from these images illuminates immeasurable and boundless Buddha-worlds. Furthermore, encourage each of those beings to build jeweled pagodas for the Tathagatas, adorned as described before, and the same is done in all ten directions. Disciple of the Buddha! What do you think? Is the merit of that person not great?' Indra (帝釋, the king of gods) replied, 'The merit of that person is known only to the Buddha; no one else can comprehend it.' Dharma-mati (法慧, Wisdom of Dharma) replied, 'Disciple of the Buddha! The store of merit of a Bodhisattva Mahasattva (菩薩摩訶薩, great Bodhisattva) who has just generated the aspiration for enlightenment, even if we consider one hundredth, one thousandth, or even an incalculable, incomparable, and inexpressible fraction, the merit of that person does not equal even one part of it. Disciple of the Buddha! Suppose someone, for the first person and the beings they have encouraged, diligently and skillfully, moment by moment, in countless asamkhya kalpas (阿僧祇劫, countless eons), performs meritorious deeds and offerings, and in a single moment, can accomplish all of them. This person, with such diligence and skill, moment by moment, in countless asamkhya kalpas, performs offerings and meritorious deeds, as described before. And so on, up to the tenth person, the description is the same as before. The store of merit of a Bodhisattva Mahasattva who has just generated the aspiration for enlightenment, even if we consider one hundredth, one thousandth, or even an incalculable, incomparable, and inexpressible fraction, the merit of that person does not equal even one part of it. Why is that? Disciple of the Buddha! That Bodhisattva does not generate the aspiration for anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) for the sake of limited offerings to those Tathagatas. Instead, they generate the aspiration for anuttara-samyak-sambodhi in order to offer to all the Buddhas of the three times in the ten directions, the realms of space, and other worlds. Having generated this aspiration, they understand the unobstructed wisdom of all the Buddhas of the past, believe in the merit of all the Buddhas of the future, and understand the wisdom spoken by all the Buddhas of the present. They believe in, accept, uphold, and practice all the merits of the Buddhas of the three times, attaining realization and becoming equal to all the merits of the Buddhas. Why is that? A Bodhisattva Mahasattva who has just generated the aspiration for enlightenment generates the Bodhi-citta (菩提心, aspiration for enlightenment) in order not to sever the Buddha-nature of all the Buddhas; they wish to fill all the worlds and beings with compassion.'
無餘故；欲悉度脫一切眾生故；欲悉知一切世界成敗故；欲悉知一切世界眾生垢凈起故；欲令三有眾生悉得清凈故；欲悉知一切眾生心念煩惱習故；欲悉知一切眾生死此生彼故；欲悉知一切眾生諸根方便故；欲悉知一切眾生心心行故；欲悉知一切三世眾生故；欲悉知三世諸佛具足功德故；欲悉知三世諸佛無上菩提故；欲悉知三世諸佛具足凈法故；欲悉知三世諸佛法平等相故；欲悉知三世諸佛無上智慧因緣清凈故；欲悉知長養三世諸佛智慧力故；欲悉具足三世諸佛無畏法故；欲悉具足莊嚴三世諸佛不共法故；欲悉得法界等無量無邊三世諸佛平等智慧故；發阿耨多羅三藐三菩提心。何以故？此初發心菩薩即是佛故；悉與三世諸如來等，亦與三世佛境界等，悉與三世佛正法等，得如來一身無量身，三世諸佛平等智慧所化眾生，皆悉同等；悉能震動一切世界，悉能普照一切世界，悉能休息一切世界諸惡道苦，悉能嚴凈一切世界，悉於一切世界示現成佛，悉令一切眾生皆得歡喜，悉令一切眾生解深法界，悉能護持諸佛種性，悉得諸佛智慧光明；彼初發心菩薩摩訶薩，常不遠離三世諸佛及諸佛法，一切菩薩、緣覺、聲聞及所行法，世間、出世間法，眾生及眾生法，專求菩提智慧無礙。」◎
◎爾時，佛神力故，說初發心菩薩
【現代漢語翻譯】 現代漢語譯本：沒有剩餘的緣故；想要完全度脫一切眾生的緣故；想要完全知曉一切世界的成敗的緣故；想要完全知曉一切世界眾生的垢染和清凈的起因的緣故；想要使三有（欲界、色界、無色界）眾生都得到清凈的緣故；想要完全知曉一切眾生的心念、煩惱和習氣的緣故；想要完全知曉一切眾生從此處死後又生到彼處的緣故；想要完全知曉一切眾生的諸根和方便的緣故；想要完全知曉一切眾生的心和心所行的緣故；想要完全知曉一切三世（過去、現在、未來）眾生的緣故；想要完全知曉三世諸佛具足的功德的緣故；想要完全知曉三世諸佛的無上菩提（覺悟）的緣故；想要完全知曉三世諸佛具足的清凈法的緣故；想要完全知曉三世諸佛的法平等相的緣故；想要完全知曉三世諸佛的無上智慧因緣清凈的緣故；想要完全知曉長養三世諸佛智慧力的緣故；想要完全具足三世諸佛的無畏法的緣故；想要完全具足莊嚴三世諸佛的不共法的緣故；想要完全得到法界等無量無邊的三世諸佛的平等智慧的緣故；發阿耨多羅三藐三菩提心（無上正等正覺之心）。為什麼呢？因為這初發心的菩薩就是佛的緣故；完全與三世諸如來相等，也與三世佛的境界相等，完全與三世佛的正法相等，得到如來一身無量身，三世諸佛平等智慧所教化的眾生，都完全相同；完全能夠震動一切世界，完全能夠普照一切世界，完全能夠止息一切世界諸惡道的痛苦，完全能夠莊嚴清凈一切世界，完全在一切世界示現成佛，完全使一切眾生都得到歡喜，完全使一切眾生理解甚深的法界，完全能夠護持諸佛的種性，完全得到諸佛的智慧光明；那初發心的菩薩摩訶薩（大菩薩），常常不遠離三世諸佛以及諸佛的法，一切菩薩、緣覺、聲聞以及所修行的法，世間法、出世間法，眾生以及眾生法，專心尋求菩提智慧，沒有障礙。 這時，由於佛的神力，宣說了初發心菩薩的功德。
【English Translation】 English version: Because there is no remainder; because they wish to completely liberate all sentient beings; because they wish to fully know the success and failure of all worlds; because they wish to fully know the causes of defilement and purity of sentient beings in all worlds; because they wish to enable all sentient beings in the three realms (desire realm, form realm, formless realm) to attain purity; because they wish to fully know the thoughts, afflictions, and habits of all sentient beings; because they wish to fully know where all sentient beings go after death; because they wish to fully know the faculties and skillful means of all sentient beings; because they wish to fully know the mind and mental activities of all sentient beings; because they wish to fully know all sentient beings of the three times (past, present, future); because they wish to fully know the merits and virtues of all Buddhas of the three times; because they wish to fully know the unsurpassed Bodhi (enlightenment) of all Buddhas of the three times; because they wish to fully know the pure Dharma of all Buddhas of the three times; because they wish to fully know the equality of Dharma of all Buddhas of the three times; because they wish to fully know the pure causes and conditions of the unsurpassed wisdom of all Buddhas of the three times; because they wish to fully know the power of wisdom that nourishes all Buddhas of the three times; because they wish to fully possess the fearlessness of all Buddhas of the three times; because they wish to fully possess the unique qualities that adorn all Buddhas of the three times; because they wish to fully attain the equal wisdom of all Buddhas of the three times, which is as boundless and limitless as the Dharma realm; they generate the mind of Anuttara-samyak-sambodhi (unsurpassed, right, and complete enlightenment). Why is this? Because this Bodhisattva who has just generated the mind is already a Buddha; they are completely equal to all Tathagatas of the three times, also equal to the realms of the Buddhas of the three times, completely equal to the true Dharma of the Buddhas of the three times, attaining one body of the Tathagata that is countless bodies, and the sentient beings transformed by the equal wisdom of the Buddhas of the three times are all the same; they are able to shake all worlds, able to illuminate all worlds, able to cease the suffering of all evil paths in all worlds, able to adorn and purify all worlds, able to manifest Buddhahood in all worlds, able to make all sentient beings joyful, able to make all sentient beings understand the profound Dharma realm, able to protect the lineage of the Buddhas, and able to attain the wisdom and light of the Buddhas; that Bodhisattva Mahasattva (great Bodhisattva) who has just generated the mind is always not separated from the Buddhas of the three times and the Dharma of the Buddhas, all Bodhisattvas, Pratyekabuddhas, Sravakas, and the practices they undertake, worldly and transcendental Dharmas, sentient beings and the Dharmas of sentient beings, single-mindedly seeking Bodhi wisdom without obstruction. At that time, due to the Buddha's spiritual power, the merits of the Bodhisattva who had just generated the mind were spoken.
功德藏力故，十方各萬佛剎塵數世界六種震動，雨眾天華、天香、天末香、天鬘、天寶、天莊嚴具，自然演出微妙樂聲；又復震吼師子之音，放大光明普照十方。爾時，十方各過十佛剎塵數世界，有萬佛剎塵數諸佛，悉號法慧，各現其身，示法慧菩薩而告之言：「善哉！善哉！佛子！善說初發心菩薩功德之藏，我等萬佛剎塵數如來，亦悉演說發心菩薩功德之藏，十方世界一切諸佛亦復如是；法慧菩薩說是發心菩薩功德藏時，萬佛世界塵數眾生，皆得初發心菩薩功德之藏，發阿耨多羅三藐三菩提心；我等今者悉授彼記，于未來世，各於十方一時成佛，同號凈心如來、應供、等正覺，我等悉當護持此法，普為未來諸菩薩故；如此娑婆世界、四天下閻浮提、菩提樹下、須彌山頂、妙勝殿上、敷演此法，教化眾生，十方世界千億那由他不可量、不可數、不可思議、無有邊際、不可說法界、虛空界等諸世界中，亦說是法教化眾生，彼說法者，悉名法慧，佛神力故、佛本願力故、顯示佛法故、智慧光明普照故、解第一義故、法如是故、諸菩薩歡喜故、讚歎諸佛功德故、悉知諸佛平等故、解法界無有二故。」
爾時，法慧菩薩普觀十方，普觀一切大眾，觀虛空界，觀成就眾生界，不違業報，清凈如虛空界，欲拔三有垢穢眾生，
【現代漢語翻譯】 現代漢語譯本 由於功德藏的力量，十方各如微塵數般的世界都發生了六種震動，天空中降下各種天花、天香、天末香、天鬘、天寶、天莊嚴具，自然演奏出美妙的音樂；又發出如獅子吼般的震懾之音，放出光明普照十方。那時，十方各過如微塵數般的世界，有如微塵數般的諸佛，都名為法慧（Dharma Wisdom），各自顯現身形，向法慧菩薩（Dharma Wisdom Bodhisattva）說道：『善哉！善哉！佛子！你善於宣說初發心菩薩的功德之藏，我們如微塵數般的如來，也都宣說發心菩薩的功德之藏，十方世界一切諸佛也都是如此；法慧菩薩在宣說發心菩薩功德藏時，如微塵數般世界的眾生，都獲得了初發心菩薩的功德之藏，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi, 無上正等正覺之心）；我們現在都為他們授記，在未來世，各自在十方同時成佛，都名為凈心如來（Pure Mind Tathagata）、應供（Arhat, 應受供養者）、等正覺（Samyak-sambuddha, 正等覺者），我們都將護持此法，爲了未來一切菩薩的緣故；就像這娑婆世界（Saha World）、四大洲的閻浮提（Jambudvipa, 南贍部洲）、菩提樹下、須彌山頂、妙勝殿上，敷演此法，教化眾生，十方世界千億那由他（Nayuta, 數量單位）不可量、不可數、不可思議、無有邊際、不可說法界、虛空界等諸世界中，也宣說此法教化眾生，那些說法者，都名為法慧，由於佛的神力、佛的本願力、顯示佛法、智慧光明普照、理解第一義、法就是如此、諸菩薩歡喜、讚歎諸佛功德、都知諸佛平等、理解法界沒有二元對立。』 那時，法慧菩薩普遍觀察十方，普遍觀察一切大眾，觀察虛空界，觀察成就眾生界，不違背業報，清凈如虛空界，想要拔除三有（欲界、色界、無色界）垢穢的眾生。
【English Translation】 English version Due to the power of the treasury of merit, the worlds in the ten directions, each as numerous as dust particles, experienced six kinds of tremors. Heavenly flowers, heavenly incense, heavenly powdered incense, heavenly garlands, heavenly treasures, and heavenly adornments rained down, and subtle music naturally arose. Moreover, a sound like a lion's roar was emitted, and great light illuminated the ten directions. At that time, beyond the worlds in the ten directions, each as numerous as dust particles, there were Buddhas as numerous as dust particles, all named Dharma Wisdom (法慧), each manifesting their bodies, and speaking to Bodhisattva Dharma Wisdom (法慧菩薩), saying: 'Excellent! Excellent! Son of the Buddha! You have skillfully expounded the treasury of merit of a Bodhisattva who has just generated the aspiration for enlightenment. We, the Tathagatas as numerous as dust particles, also expound the treasury of merit of a Bodhisattva who has generated the aspiration for enlightenment. All the Buddhas in the ten directions are also like this. When Bodhisattva Dharma Wisdom expounds the treasury of merit of a Bodhisattva who has generated the aspiration for enlightenment, the beings in the worlds as numerous as dust particles all obtain the treasury of merit of a Bodhisattva who has just generated the aspiration for enlightenment, and generate the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, unsurpassed, complete, and perfect enlightenment). We now bestow predictions upon them, that in the future, each will attain Buddhahood simultaneously in the ten directions, all named Pure Mind Tathagata (凈心如來), Arhat (應供), and Samyak-sambuddha (等正覺). We will all uphold this Dharma, for the sake of all future Bodhisattvas. Just as in this Saha World (娑婆世界), in Jambudvipa (閻浮提) of the four continents, under the Bodhi tree, on the summit of Mount Sumeru, in the Wondrous Victory Palace, this Dharma is expounded, and beings are taught, so too in the worlds in the ten directions, as numerous as a thousand billion Nayutas (那由他), immeasurable, countless, inconceivable, boundless, beyond description, in the Dharma realm, the space realm, and other realms, this Dharma is also expounded to teach beings. Those who expound this Dharma are all named Dharma Wisdom, due to the Buddha's divine power, the Buddha's original vows, the manifestation of the Buddha's Dharma, the universal illumination of wisdom light, the understanding of the ultimate meaning, the Dharma being such, the joy of the Bodhisattvas, the praise of the Buddhas' merits, the understanding that all Buddhas are equal, and the understanding that the Dharma realm is non-dual.' At that time, Bodhisattva Dharma Wisdom universally observed the ten directions, universally observed all the great assemblies, observed the space realm, observed the realm of beings who have achieved enlightenment, not violating karmic retribution, being as pure as the space realm, desiring to uproot the defilements of beings in the three realms of existence (欲界, 色界, 無色界).
欲令眾生得廣解脫，欲知種種諸根，等觀三世正趣涅槃，及現自身甚深清凈諸功德故，承佛神力，以偈頌曰：
「大慈大悲心， 充滿十方界， 分別諸佛剎， 佛法及三世， 欲具佛功德， 菩薩法藏海， 饒益眾生故， 初發菩提心。 欲悉分別知， 虛空等法界， 一切群生類， 諸佛及佛法， 欲得一切佛， 諸道至處力， 成就不退轉， 饒益諸群生。 一切眾生中， 常起大慈悲， 遠離瞋恚念， 修習饒益心。 慈光照十方， 為眾作歸依， 諸佛悉護念， 功德難思議。 欲悉分別知， 一切諸佛剎， 如來妙法身， 甚深難思議。 無量功德藏， 智慧甚深廣， 因是初發心， 專求佛菩提。 欲悉分別知， 一切眾生類， 十方世界中， 智慧無障礙。 粗細諸世界， 或狹廣無量， 一切中知一， 一中知一切。 菩薩于彼行， 精勤不放逸， 苦樂無厭著， 欲度眾生故。 一切佛現前， 樂觀無厭足， 悉入甚深法， 無量功德海。 五道諸群生， 愍之如一子， 令除眾垢穢， 具足清凈法。 欲令諸佛種， 究竟不斷絕， 降伏一切魔， 摧滅無有餘。 平
【現代漢語翻譯】 現代漢語譯本 爲了使眾生獲得廣大的解脫，爲了瞭解種種眾生的根器，平等地觀察過去、現在、未來三世，正確地趨向涅槃（Nirvana，佛教的最高境界，指脫離輪迴的寂滅狀態），以及爲了展現自身甚深清凈的功德，我承蒙佛的神力，用偈頌說道： 『以大慈大悲的心，充滿十方世界，分別觀察諸佛的剎土（Buddha-ksetra，佛所教化的世界），佛法以及三世（過去、現在、未來），想要具備佛的功德，菩薩的法藏（Dharma-bhandara，佛法的寶藏）如大海般深廣，爲了饒益眾生，最初發起了菩提心（Bodhi-citta，覺悟之心）。 想要完全分別瞭解，如同虛空一樣廣闊的法界（Dharmadhatu，一切法的總稱），一切眾生種類，諸佛以及佛法，想要獲得一切佛的，通達一切道的智慧力量，成就永不退轉的境界，從而饒益一切眾生。 在一切眾生中，常常生起大慈大悲之心，遠離嗔恨的念頭，修習饒益眾生的心。慈悲的光芒照耀十方，為眾生作歸依，諸佛都護念著，這樣的功德難以思議。 想要完全分別瞭解，一切諸佛的剎土，如來（Tathagata，佛的稱號之一）微妙的法身（Dharmakaya，佛的真身），甚深而難以思議。無量的功德寶藏，智慧深廣無邊，因此最初發起了菩提心，專心尋求佛的菩提（Bodhi，覺悟）。 想要完全分別瞭解，一切眾生的種類，十方世界中，智慧沒有障礙。粗細不同的世界，或者狹小或者廣闊無量，在一切世界中瞭解一個，在一個世界中瞭解一切。 菩薩在其中修行，精勤而不懈怠，對於苦樂沒有厭倦和執著，想要度化眾生。一切佛都顯現在眼前，歡喜地觀察而沒有厭足，完全進入甚深的佛法，無量功德的海洋。 對於五道（地獄、餓鬼、畜生、人、天）的眾生，憐憫他們如同自己的孩子，使他們去除一切污垢，具足清凈的佛法。想要使諸佛的種子，究竟不斷絕，降伏一切魔，徹底摧毀而沒有剩餘。 平等對待一切眾生，
【English Translation】 English version To enable all sentient beings to attain vast liberation, to understand the various faculties of beings, to equally observe the three periods of time—past, present, and future—correctly progressing towards Nirvana (the ultimate state of liberation from the cycle of rebirth), and to manifest the profound and pure merits of oneself, I, relying on the Buddha's divine power, speak in verses: 'With a heart of great compassion and mercy, filling the ten directions, discerning the Buddha-ksetras (Buddha-fields, the realms where Buddhas teach), the Dharma (Buddhist teachings), and the three periods of time, desiring to possess the merits of the Buddha, the Bodhisattva's Dharma-bhandara (treasury of teachings) as vast as the ocean, for the benefit of all beings, I initially generate the Bodhi-citta (the mind of enlightenment).' 'Desiring to fully understand and discern, the Dharmadhatu (the realm of all phenomena) as vast as space, all kinds of sentient beings, the Buddhas and the Dharma, desiring to attain the power of all Buddhas, the wisdom that penetrates all paths, to achieve the state of non-retrogression, thereby benefiting all sentient beings.' 'Among all sentient beings, constantly arising great compassion and mercy, staying away from thoughts of anger, cultivating the mind of benefiting others. The light of compassion shines in the ten directions, providing refuge for all beings, all Buddhas protect and remember, such merits are inconceivable.' 'Desiring to fully understand and discern, all the Buddha-ksetras, the Tathagata's (one of the titles of the Buddha) wondrous Dharmakaya (the body of Dharma, the true body of the Buddha), profound and inconceivable. The immeasurable treasury of merits, wisdom profound and vast, therefore, initially generating the Bodhi-citta, wholeheartedly seeking the Buddha's Bodhi (enlightenment).' 'Desiring to fully understand and discern, all kinds of sentient beings, in the ten directions of the world, wisdom without obstruction. Worlds that are coarse and fine, either narrow or vast and immeasurable, understanding one in all, and understanding all in one.' 'The Bodhisattva practices therein, diligently without negligence, without weariness or attachment to suffering and joy, desiring to liberate all beings. All Buddhas appear before them, joyfully observing without satiety, fully entering the profound Dharma, the ocean of immeasurable merits.' 'For the sentient beings in the five paths (hell, hungry ghosts, animals, humans, and gods), having compassion for them as if they were their own children, enabling them to remove all defilements, and to be complete with the pure Dharma. Desiring to make the seeds of the Buddhas, ultimately not be cut off, subduing all demons, completely destroying them without remainder.' 'Treating all sentient beings equally,'
等觀如來， 三世諸法相， 甚深微妙法， 常修不放逸。 菩薩常樂觀， 一切佛境界， 是故諸如來， 甘露慧灌頂。 信心不可沮， 堅固如金剛， 于諸如來所， 知恩而報恩。 最勝之境界， 無量智慧光， 自悟不由他， 菩薩初發心。 悉能分別知， 五道眾生欲， 種種諸業報， 一切心所行。 知諸根利鈍， 無量無數性， 一切勝境界， 菩薩初發心。 菩提心無量， 清凈法界等， 無著無所依， 無染如虛空。 成就佛智慧， 其心無障礙， 諦了真實際， 寂滅離虛妄。 了達眾生心， 而無眾生想， 方便分別法， 究竟到彼岸。 無量無數劫， 悉能分別知， 往詣諸佛剎， 明解甚深法。 若能分別知， 無量諸佛法， 清凈法界藏， 諦了無疑惑。 深解眾生根， 究竟到彼岸， 平等觀諸法， 則與如來等。 清凈無量心， 常在諸佛前， 恭敬而尊重， 供養人師子。 親覲一切佛， 樂觀無厭足， 彼諸如來等， 護念此菩薩。 于諸深妙法， 分別無障礙， 無著無所依， 心凈如虛空。 彼知人師子， 智慧海深廣， 寂然入正受
【現代漢語翻譯】 現代漢語譯本 以平等之心看待如來（Tathagata），觀察過去、現在、未來三世一切諸法的實相。 對於甚深微妙的佛法，要時常修習而不懈怠。 菩薩應當經常以樂觀的心態，觀察一切佛的境界。 因此，諸如來以甘露般的智慧為菩薩灌頂。 要堅定信心，不可動搖，如同金剛一般堅固。 對於諸如來，要知恩圖報。 最殊勝的境界，是擁有無量的智慧光明。 這種覺悟是自己領悟的，不是從他人那裡得來的，這是菩薩初發心時的狀態。 能夠清楚地分辨瞭解五道眾生的慾望。 以及他們各自所受的各種業報，和一切心念的活動。 瞭解眾生根性的利鈍，以及無量無數的性格。 一切殊勝的境界，都是菩薩初發心時的狀態。 菩提心是無量的，它與清凈的法界相等。 沒有執著，沒有依靠，像虛空一樣沒有污染。 成就佛的智慧，內心沒有任何障礙。 徹底明瞭真實的實際，達到寂滅，遠離虛妄。 瞭解眾生的心，但心中沒有眾生的概念。 善巧方便地分辨各種佛法，最終到達彼岸。 能夠分別瞭解無量無數劫的事情。 前往諸佛的剎土，明瞭甚深的佛法。 如果能夠分別瞭解無量諸佛的佛法。 就能明白清凈法界的寶藏，徹底明瞭而沒有疑惑。 深刻理解眾生的根性，最終到達彼岸。 以平等心看待一切諸法，就與如來相等。 擁有清凈無量的心，常在諸佛面前。 恭敬而尊重，供養人中獅子（佛）。 親近覲見一切佛，以樂觀的心態觀察而不會厭倦。 諸如來會護念這樣的菩薩。 對於甚深微妙的佛法，能夠分別瞭解而沒有障礙。 沒有執著，沒有依靠，心像虛空一樣清凈。 他們知道人中獅子（佛）的智慧如海般深廣。 寂靜地進入正定。
【English Translation】 English version Equally regarding the Tathagata (如來), observe the characteristics of all dharmas in the past, present, and future three periods. For the profound and subtle Dharma, always practice without negligence. Bodhisattvas should always observe all the realms of the Buddhas with an optimistic mind. Therefore, all Tathagatas anoint Bodhisattvas with the nectar of wisdom. Have unwavering faith, as firm as a diamond. Towards all Tathagatas, be grateful and repay their kindness. The most supreme realm is having immeasurable light of wisdom. This enlightenment is self-realized, not obtained from others; this is the state of a Bodhisattva's initial aspiration. Be able to clearly distinguish and understand the desires of sentient beings in the five realms. As well as their respective karmic retributions and all the activities of their minds. Understand the sharpness and dullness of sentient beings' faculties, and their immeasurable and countless natures. All supreme realms are the state of a Bodhisattva's initial aspiration. The Bodhi mind is immeasurable, equal to the pure Dharma realm. Without attachment, without reliance, as pure as the void. Achieve the wisdom of the Buddha, with no obstacles in the mind. Thoroughly understand the true reality, reaching tranquility, and being free from falsehood. Understand the minds of sentient beings, but without the concept of sentient beings in the mind. Skillfully distinguish various Dharmas, ultimately reaching the other shore. Be able to distinguish and understand matters of immeasurable and countless kalpas. Go to the Buddha lands, understanding the profound Dharma. If one can distinguish and understand the Dharmas of immeasurable Buddhas. Then one will understand the treasure of the pure Dharma realm, thoroughly understanding without doubt. Deeply understand the faculties of sentient beings, ultimately reaching the other shore. Equally regarding all dharmas, one is equal to the Tathagata. Having a pure and immeasurable mind, always be in the presence of all Buddhas. Respectfully and reverently, make offerings to the Lion among men (Buddha). Closely visit all Buddhas, observing with an optimistic mind without weariness. All Tathagatas will protect and remember such Bodhisattvas. For the profound and subtle Dharma, be able to distinguish and understand without obstacles. Without attachment, without reliance, the mind is as pure as the void. They know that the wisdom of the Lion among men (Buddha) is as deep and vast as the ocean. Silently enter into Samadhi.
， 三世觀無礙。 堅固不可沮， 一切莫能壞， 專念無上道， 未曾有斷絕。 離闇趣明正， 志學諸善法， 常樂觀寂滅， 具足真實性。 寂默語言道， 平等無異觀， 於法不分別， 是則從如生。 悉能分別知， 諸佛深境界， 寂然入正受， 三達無障礙。 十方世界中， 一切諸佛剎， 菩薩自在力， 一念悉周遍。 無量不可數， 方便悉具足， 普游十方界， 是名真佛子。 具足大悲心， 清涼除渴愛， 大慈念一切， 無礙如虛空。 于彼眾生類， 不生眾生想， 悉已離虛妄， 清凈游十方。 于彼諸群生， 常施以無畏， 如此真實行， 是則等如來。 常說甚深法， 清凈無所著， 是故十方佛， 一切悉護念。 過去未來世， 無量無數劫， 次第悉憶念， 具足分別知。 菩薩于現在， 一切十方界， 悉能普周遍， 濟度諸群萌。 深智正觀察， 明瞭無障礙， 悉知因緣合， 磨滅無堅固。 一切眾生類， 諸有疑難者， 菩薩悉除滅， 安住法性中。 菩薩無畏力， 降伏一切魔， 悉能為眾生， 滅除愚癡闇。 世界若成壞， 悉
【現代漢語翻譯】 現代漢語譯本 對過去、現在、未來三世的觀察沒有障礙。 堅定不可動搖，一切都不能破壞。 專心念誦無上的佛道，從未有間斷。 離開黑暗走向光明正道，立志學習各種善法。 常常樂觀地看待寂滅，具備真實的本性。 寂靜無聲的語言之道，平等無差別地觀察。 對於佛法不作分別，這就是從真如實相中產生。 能夠完全分別瞭解諸佛的深奧境界。 寂靜地進入正定，在三達（宿命通、天眼通、漏盡通）上沒有障礙。 在十方世界中，一切諸佛的國土， 菩薩憑藉自在的力量，一念之間就能周遍到達。 擁有無量無數的方便法門，全部都具備。 普遍遊歷十方世界，這被稱為真正的佛子。 具備偉大的慈悲心，清涼地消除渴愛。 以大慈之心關念一切眾生，沒有障礙如同虛空。 對於那些眾生，不產生眾生的想法。 都已經遠離虛妄，清凈地遊歷十方。 對於那些眾生，常常給予無畏的保護。 像這樣真實的修行，就等同於如來。 常常宣說甚深的佛法，清凈而沒有執著。 因此十方諸佛，都護念著他們。 過去和未來的世界，無量無數的劫數。 依次都能憶念，完全分別瞭解。 菩薩在現在，在一切十方世界。 都能普遍周遍，救度一切眾生。 以深刻的智慧正確地觀察，明瞭而沒有障礙。 完全瞭解因緣和合，生滅變化沒有堅固的實體。 一切眾生，凡是有疑惑和困難的。 菩薩都能消除，讓他們安住在法性之中。 菩薩擁有無畏的力量，降伏一切魔。 能夠為眾生，滅除愚癡的黑暗。 世界如果成住壞空，菩薩都
【English Translation】 English version The observation of the three times (past, present, and future) is unobstructed. Firm and unshakeable, nothing can destroy it. Concentrated on the supreme path, never interrupted. Leaving darkness and heading towards the bright and righteous path, aspiring to learn all good dharmas. Always optimistically viewing nirvana, possessing true nature. The path of silent language, observing with equality and without difference. Not making distinctions in the Dharma, this is born from Suchness (Tathata). Able to completely discern and understand the profound realms of all Buddhas. Silently entering into right concentration, without obstacles in the three insights (divine eye, divine ear, and the extinction of outflows). In the ten directions of the world, in all the Buddha lands, Bodhisattvas, with their power of freedom, can reach everywhere in a single thought. Possessing immeasurable and countless skillful means, all fully equipped. Universally traveling through the ten directions, this is called a true child of the Buddha. Possessing a great compassionate heart, coolly eliminating craving. With great loving-kindness, mindful of all beings, unobstructed like the void. Towards those beings, not generating the thought of beings. Having already left behind falsehood, purely traveling through the ten directions. Towards those beings, always giving fearless protection. Such true practice is equal to the Tathagata. Always speaking the profound Dharma, pure and without attachment. Therefore, all the Buddhas of the ten directions protect and remember them. The past and future worlds, immeasurable and countless kalpas (aeons). Able to recall them in order, fully discerning and understanding. Bodhisattvas, in the present, in all the ten directions of the world, Are able to universally pervade, saving all living beings. Observing correctly with profound wisdom, clear and without obstacles. Fully understanding the union of causes and conditions, arising and ceasing without a solid entity. All living beings, those who have doubts and difficulties, Bodhisattvas can eliminate them, allowing them to abide in the nature of Dharma. Bodhisattvas possess fearless power, subduing all demons. Able to eliminate the darkness of ignorance for all beings. If the world forms, dwells, decays, and becomes void, Bodhisattvas are
皆分別知， 若能如是觀， 佛境無疑惑。 觀察三世法， 疑網永已除， 一切如來所， 凈信不可壞。 信力安隱住， 智慧力成就， 智慧清凈故， 決定解真實。 盡于未來際， 饒益眾生故， 欲令一切眾， 究竟得解脫。 無際生死中， 精勤不厭倦， 一切地獄處， 受苦為眾生， 功德智慧藏， 具足皆成就。 悉能善分別， 一切眾生根， 又能分別知， 眾生種種業， 隨彼業對治， 菩薩為說法， 以大慈悲心， 隨順世間行。 悉於一切法， 解達空無我， 一一音聲中， 演說無量教， 菩薩放大光， 種種微妙色， 普照十方界， 除滅一切闇。 一一光明端， 清凈寶華座， 菩薩悉處上， 為眾演說法。 於一毛孔中， 普見十方剎， 彼剎妙莊嚴， 諸佛菩薩會。 一一如來所， 無量眾圍繞， 清凈妙智慧， 明瞭眾生心。 十方世界中， 無量諸佛剎， 菩薩神通力， 一念悉遍至。 恭敬供養佛， 饒益眾生故， 一一導師所， 咨決甚深義。 普于諸世尊， 先起慈父想， 饒益眾生故， 分別菩薩行。 明凈利智慧， 解達深法藏
【現代漢語翻譯】 現代漢語譯本 都能分別瞭解。 如果能夠這樣觀察，對於佛的境界就不會有疑惑。 觀察過去、現在、未來三世的法，疑惑的網就會永遠消除， 對於一切如來（Tathagata，佛的稱號）的教導，會產生清凈不壞的信心。 依靠信的力量安穩地住于正道，智慧的力量得以成就， 因為智慧清凈的緣故，能夠確定地理解真實。 爲了在未來無盡的時間裡，利益眾生， 想要讓一切眾生，最終都得到解脫。 在無邊無際的生死輪迴中，精進勤勉而不厭倦， 在一切地獄之處，為眾生承受痛苦， 功德和智慧的寶藏，都圓滿成就。 完全能夠善巧地分辨一切眾生的根性， 也能夠分別瞭解眾生種種的業力， 根據他們所造的業力，菩薩為他們說法， 以大慈悲心，隨順世間的行為。 完全通達一切法的空性無我（sunyata and anatman）， 在每一個音聲中，演說無量的教法， 菩薩放出大光明，呈現種種微妙的色彩， 普遍照耀十方世界，消除一切黑暗。 在每一道光明的頂端，都有清凈的寶華座， 菩薩都坐在上面，為眾生演說佛法。 在一個毛孔中，普遍見到十方佛剎（Buddha-ksetra，佛的國土）， 那些佛剎美妙莊嚴，有諸佛菩薩的聚會。 在每一位如來（Tathagata）那裡，都有無量的眾生圍繞， 以清凈微妙的智慧，明瞭眾生的心念。 在十方世界中，有無量諸佛的國土， 菩薩以神通的力量，一念之間就能普遍到達。 恭敬供養諸佛，爲了利益眾生， 在每一位導師（Buddha）那裡，請教甚深的義理。 普遍對於諸世尊（Bhagavan，佛的尊稱），首先生起慈父般的想法， 爲了利益眾生，分別修習菩薩的行持。 以明凈銳利的智慧，通達甚深的法藏。
【English Translation】 English version All can understand separately. If one can observe in this way, there will be no doubt about the realm of the Buddha. Observing the dharmas of the three times—past, present, and future—the net of doubt will be forever removed, Towards the teachings of all Tathagatas (Buddha's title), pure and indestructible faith will arise. Relying on the power of faith, one dwells securely on the right path; the power of wisdom is accomplished, Because of the purity of wisdom, one can decisively understand the truth. For the sake of benefiting sentient beings throughout the endless future, Wishing to lead all sentient beings to ultimately attain liberation. In the boundless cycle of birth and death, one is diligent and tireless, In all the hell realms, one endures suffering for the sake of sentient beings, The treasures of merit and wisdom are all fully accomplished. One is fully capable of skillfully discerning the roots of all sentient beings, And also able to separately understand the various karmas of sentient beings, According to their karmic actions, Bodhisattvas preach the Dharma to them, With great compassion, they act in accordance with the ways of the world. They fully understand the emptiness and non-self (sunyata and anatman) of all dharmas, In every sound, they expound immeasurable teachings, Bodhisattvas emit great light, displaying various subtle colors, Universally illuminating the ten directions, eliminating all darkness. At the tip of each ray of light, there is a pure jeweled lotus seat, Bodhisattvas are all seated upon them, expounding the Dharma for sentient beings. In one pore, one can universally see the Buddha-ksetras (Buddha's lands) of the ten directions, Those Buddha-ksetras are wonderfully adorned, with gatherings of Buddhas and Bodhisattvas. At the place of each Tathagata, there are immeasurable beings surrounding them, With pure and subtle wisdom, they understand the minds of sentient beings. In the ten directions, there are immeasurable Buddha-ksetras, Bodhisattvas, with their power of supernormal abilities, can reach them all in a single thought. Respectfully making offerings to the Buddhas, for the sake of benefiting sentient beings, At the place of each guide (Buddha), they inquire about the profound meanings. Universally towards all Bhagavan (Buddha's honorific), they first generate the thought of a compassionate father, For the sake of benefiting sentient beings, they separately cultivate the practices of Bodhisattvas. With clear and sharp wisdom, they understand the profound Dharma treasury.
， 出生無量智， 佛法無所礙。 無量無數劫， 分別說法界， 劫數可究竟， 法界無窮盡。 平等觀諸法， 其心無所染， 不厭生死苦， 智慧無障礙。 無上佛種性， 三世法王家， 一切如來法， 菩薩由此生。 清凈妙法身， 應現種種形， 猶如大幻師， 所樂無不見。 或處為眾生， 究竟菩薩行， 或復現初生， 出家行學道， 或於樹王下， 自然成正覺， 或處為眾生， 示現入泥洹。 現住甚深妙， 無量自在法， 聲聞辟支佛， 一切莫能測。 菩薩身口意， 寂滅無生相， 普應一切世， 方便無不現。 如是佛真子， 境界甚深妙， 眾生若思議， 迷亂心發狂。 一切悉具足， 安住無礙智， 普現諸如來， 無量自在力。 菩薩功德藏， 世間無與等， 何況最勝尊， 無量難思議。 菩薩雖未得， 具足一切智， 無量諸法門， 究竟到彼岸。 一切勝妙法， 皆悉已具足， 一向求菩提， 究竟一乘道。 于彼諸群生， 善知時非時， 為欲利益故， 示現大神力。 一身悉充滿， 一切諸佛剎， 演出凈光明， 輝耀無倫匹。 遍
【現代漢語翻譯】 現代漢語譯本 出生時就具有無量的智慧，佛法對其沒有任何阻礙。 經歷無量無數的劫數，分別闡述法界（dharma-dhātu，宇宙萬法所依之處）的道理， 劫數或許有窮盡的時候，但法界卻是無窮無盡的。 以平等心看待一切諸法，內心沒有任何污染。 不厭惡生死的痛苦，智慧沒有任何障礙。 具有無上的佛陀種性，是過去、現在、未來三世諸佛的法王之家。 一切如來的佛法，都是菩薩由此而生。 清凈而微妙的法身（dharma-kāya，佛的真身），能夠應現種種不同的形體， 就像偉大的魔術師一樣，所想所樂的沒有不能顯現的。 有時爲了眾生，究竟地修行菩薩的行持， 有時又示現初生，出家修行學習佛道， 有時在菩提樹下，自然成就正等正覺（anuttarā-samyak-saṃbodhi，無上圓滿的覺悟）， 有時爲了眾生，示現進入涅槃（nirvāṇa，寂滅）。 現在安住于甚深微妙、無量自在的佛法之中， 聲聞（śrāvaka，聽聞佛陀教誨而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）都無法測度。 菩薩的身、口、意，都處於寂滅無生的狀態， 普遍應化於一切世間，方便法門沒有不顯現的。 像這樣的佛陀真子，他們的境界非常深奧微妙， 眾生如果用思議去揣測，只會迷亂心智，甚至發狂。 一切功德都完全具足，安住于無礙的智慧之中， 普遍顯現諸如來的無量自在神力。 菩薩的功德如同寶藏，世間沒有任何事物可以與之相比， 更何況是最為殊勝的佛陀，其功德更是無量難以思議。 菩薩雖然還沒有獲得圓滿的一切智慧， 但已經究竟通達無量的法門，到達了彼岸。 一切殊勝微妙的佛法，都已經完全具足， 一心一意地追求菩提（bodhi，覺悟），最終到達唯一的佛乘之道。 對於那些眾生，善於瞭解何時應該教化，何時不應該教化， 爲了利益眾生的緣故，示現廣大的神通力量。 一個身體能夠充滿一切諸佛的剎土（buddhakṣetra，佛所教化的世界）， 散發出清凈的光明，光輝無比，沒有任何事物可以與之相比。 遍
【English Translation】 English version Born with immeasurable wisdom, the Buddha's teachings are unobstructed. Through immeasurable and countless kalpas (aeons), they explain the dharma-dhātu (the realm of all phenomena), Kalpas may have an end, but the dharma-dhātu is endless. They observe all dharmas (teachings, phenomena) with equanimity, their minds unblemished. They do not tire of the suffering of birth and death, their wisdom is without hindrance. They possess the supreme Buddha-nature, belonging to the family of the Dharma Kings of the three times (past, present, future). All the teachings of the Tathagatas (Buddhas) arise from the Bodhisattvas. The pure and wondrous dharma-kāya (Buddha's body of truth) can manifest in various forms, Like a great illusionist, whatever they desire, they can make appear. Sometimes, for the sake of sentient beings, they perfect the practice of the Bodhisattva, Sometimes, they appear as newborns, leaving home to practice and learn the Way, Sometimes, under the Bodhi tree, they naturally attain anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), Sometimes, for the sake of sentient beings, they demonstrate entering nirvana (extinction of suffering). They now abide in the profound, wondrous, and immeasurable, unhindered Dharma, Śrāvakas (disciples who hear the teachings) and pratyekabuddhas (solitary realizers) cannot fathom it. The Bodhisattva's body, speech, and mind are in a state of extinction and non-arising, They universally respond to all worlds, manifesting expedient means without exception. Such true sons of the Buddha, their realm is extremely profound and wondrous, If sentient beings try to comprehend it with their thoughts, their minds will become confused and even go mad. They are fully endowed with all merits, abiding in unobstructed wisdom, Universally manifesting the immeasurable, unhindered power of all Tathagatas. The Bodhisattva's merits are like a treasure, nothing in the world can compare, How much more so the most supreme Buddha, whose merits are immeasurable and inconceivable. Although Bodhisattvas have not yet attained complete omniscience, They have thoroughly mastered immeasurable dharma-gates, reaching the other shore. All the supreme and wondrous teachings are fully possessed, Single-mindedly seeking bodhi (enlightenment), ultimately reaching the one vehicle of Buddhahood. For those sentient beings, they skillfully know when to teach and when not to teach, For the sake of benefiting sentient beings, they manifest great supernatural powers. One body can fill all Buddha-kṣetras (Buddha-fields), Emitting pure light, shining incomparably, nothing can match it. Throughout
照十方界， 除滅一切闇， 普降妙法雨， 如海大龍王。 觀察一切法， 虛妄猶如幻， 煩惱業力故， 生死常輪轉。 以大慈悲心， 普覆諸群生， 清凈妙方便， 度脫無量眾。 菩薩功德力， 與諸如來等， 無量智慧海， 清凈如虛空。 無量無數劫， 具修菩薩行， 精進勤方便， 欲度一切眾。 眾生種種行， 悉能分別知， 令修清凈業， 志求無上道。 菩薩摩訶薩， 行是勝妙法， 決定不退轉， 諦觀一切智。 一切諸世界， 無量難思議， 菩薩能于彼， 一念悉周遍。 遠離虛妄想， 其心如虛空， 清凈法身一， 普應一切世。 湛然常不動， 十方無不現， 分別一切法， 不取諸法相。 了達一切法， 其心無所染， 濟度一切眾， 而無解脫者。 一切群生類， 種種諸希望， 善惡無記法， 寂滅如虛空。 隨順眾庶類， 種種欲樂相， 無量自在力， 悉能應化之。 猶如工幻師， 能現種種身， 菩薩自在力， 充滿十方界。 菩薩凈法身， 無量等虛空， 隨眾所欲樂， 一切無不現。 其心無所染， 真實無虛妄， 清凈煩惱法
【現代漢語翻譯】 現代漢語譯本 光照十方世界，消除一切黑暗， 普遍降下微妙的佛法甘露，如同大海中的龍王。 觀察一切事物，虛幻不實如同幻象， 因為煩惱和業力的緣故，眾生在生死中不斷輪迴。 以偉大的慈悲心，普遍覆蓋所有眾生， 用清凈微妙的方便法門，救度無量無邊的眾生。 菩薩的功德力量，與諸佛如來相等同， 擁有無量智慧的海洋，清凈如同虛空。 在無量無數的劫數中，圓滿修習菩薩的行持， 精進勤奮地運用方便法門，想要救度一切眾生。 眾生有種種不同的行為，菩薩都能夠分辨瞭解， 引導他們修習清凈的善業，立志追求無上的佛道。 菩薩摩訶薩（大菩薩），奉行這種殊勝微妙的佛法， 堅定不移地不會退轉，真實地觀察一切智慧。 一切諸世界，無量無邊難以思議， 菩薩能夠在那樣的世界中，一念之間全部周遍到達。 遠離虛妄的念頭，內心如同虛空一般， 清凈的法身是唯一的，普遍應化於一切世間。 寂靜安然常住不動，在十方世界無處不顯現， 分別瞭解一切事物，卻不執著于任何事物的表象。 通達明瞭一切事物，內心沒有任何污染， 救濟度脫一切眾生，但實際上沒有被解脫的眾生。 一切眾生種類，有種種不同的希望， 善、惡、無記等各種法，寂靜空無如同虛空。 隨順眾生的種類，以及他們種種的慾望和喜好， 以無量自在的力量，都能夠應機教化他們。 如同善於變幻的魔術師，能夠顯現種種不同的身形， 菩薩自在的力量，充滿整個十方世界。 菩薩清凈的法身，無量無邊等同虛空， 隨著眾生所希望和喜好的，一切都能夠顯現出來。 內心沒有任何污染，真實不虛妄， 清凈一切煩惱的法。
【English Translation】 English version Illuminating the ten directions, eliminating all darkness, Universally showering the wonderful Dharma rain, like the great dragon king in the sea. Observing all phenomena, illusory and unreal like a mirage, Due to afflictions and karmic forces, beings constantly revolve in birth and death. With great compassion, universally covering all living beings, Using pure and wonderful skillful means, liberating countless beings. The power of a Bodhisattva's merit is equal to that of all Tathagatas (Buddhas), Possessing a sea of immeasurable wisdom, pure like the void. In immeasurable and countless kalpas (eons), fully cultivating the Bodhisattva path, Diligently and skillfully using expedient means, desiring to liberate all beings. Beings have various kinds of actions, which the Bodhisattva can discern and understand, Guiding them to cultivate pure good karma, aspiring to the unsurpassed path of Buddhahood. The Bodhisattva Mahasattva (Great Bodhisattva), practices this supreme and wonderful Dharma, Firmly and irreversibly without regression, truly observing all wisdom. All the worlds, immeasurable and inconceivable, The Bodhisattva can, in those worlds, reach everywhere in a single thought. Away from delusive thoughts, their mind is like the void, The pure Dharmakaya (Dharma body) is one, universally manifesting in all worlds. Serene and constantly unmoving, appearing everywhere in the ten directions, Discerning all phenomena, yet not clinging to the appearance of any phenomena. Penetrating and understanding all phenomena, the mind is without any defilement, Saving and liberating all beings, yet in reality, there are no beings to be liberated. All kinds of living beings, have various hopes, Good, evil, and neutral dharmas, are quiescent and empty like the void. In accordance with the types of beings, and their various desires and pleasures, With immeasurable and free power, they can all be transformed and taught. Like a skilled illusionist, who can manifest various forms, The Bodhisattva's free power, fills the entire ten directions. The Bodhisattva's pure Dharmakaya, is immeasurable and equal to the void, According to what beings desire and enjoy, everything can be manifested. The mind is without any defilement, true and not false, Purifying all afflictive dharmas.
， 皆悉無所有。 解脫非解脫， 其心無所染， 普施苦眾生， 無上涅槃樂。 悉于諸世間， 智慧無所畏， 具足眾相好， 究竟無上道。 一念悉分別， 一切諸法相， 去來現在世， 求之無所有。 菩薩觀前際， 了達過去世， 分別后際相， 究竟亦如是。 一切佛世界， 分別皆悉知， 除滅眾煩惱， 具足諸功德。 常好觀寂靜， 究竟趣涅槃， 樂無諍三昧， 其心無所依。 菩薩等實際， 一切無與等， 究竟堅固行， 決定不退轉。 彼修眾勝行， 寂滅無所依， 其心常安住， 不動如須彌。 菩薩凈妙行， 充滿諸法界， 諸佛及菩薩， 皆悉分別知。 欲求導師慧， 究竟最勝道， 甚深一切智， 無上解脫王， 勇猛勤精進， 速發菩提心， 欲求最勝樂， 應疾斷諸漏。 菩薩摩訶薩， 初發清凈心， 彼心功德藏， 說之不可盡。 饒益眾生故， 讚歎如來行， 一心善諦聽， 最勝所行道。 無量諸佛剎， 悉末為微塵， 一塵置一剎， 悉能分別知， 是諸剎土中， 一切諸如來， 說初功德藏， 猶故不可盡。 善分別眾生， 而
【現代漢語翻譯】 現代漢語譯本 一切都空無所有。 解脫與非解脫，內心都不受任何污染。 普遍施予受苦的眾生，無上的涅槃之樂。 在所有世間，智慧無所畏懼。 具足各種殊勝的相好，達到究竟無上的道。 一念之間就能分辨，一切諸法的實相。 過去、現在、未來三世，尋求都不可得。 菩薩觀察過去，了達過去世的真相。 分別未來世的景象，究竟也是如此。 一切佛的世界，都能分別知曉。 消除各種煩惱，具足各種功德。 常常喜歡觀察寂靜，最終趨向涅槃。 樂於無諍的三昧（samadhi，禪定），內心無所依傍。 菩薩的境界等同於真如實際，一切都無可比擬。 以究竟堅固的修行，決定不會退轉。 他們修習各種殊勝的修行，寂滅無所依。 內心常常安住，不動如須彌山（Sumeru，佛教中的聖山）。 菩薩清凈微妙的修行，充滿整個法界。 諸佛和菩薩，都能分別知曉。 想要尋求導師的智慧，達到究竟最殊勝的道。 甚深的一切智，無上的解脫之王。 勇猛精進，迅速發起菩提心（bodhicitta，覺悟之心）。 想要尋求最殊勝的快樂，應當迅速斷除各種煩惱。 菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），最初發起清凈的心。 這顆心的功德寶藏，說也說不盡。 爲了饒益眾生，讚歎如來的修行。 一心好好地聽，最殊勝的修行之道。 無量諸佛的剎土（buddha-ksetra，佛的國土），全部磨成微塵。 一粒微塵放置一個剎土，都能分別知曉。 在這些剎土中，一切諸如來。 說最初的功德寶藏，仍然說不盡。 善於分別眾生，而
【English Translation】 English version All are without any existence. Liberation and non-liberation, the mind is not stained by anything. Universally bestowing suffering beings, the supreme bliss of nirvana (nirvana, ultimate liberation). In all the worlds, wisdom is without fear. Possessing all excellent marks and characteristics, reaching the ultimate unsurpassed path. In a single thought, one can discern the characteristics of all dharmas (dharmas, phenomena). The past, present, and future, seeking them, one finds nothing. Bodhisattvas (bodhisattva, one who seeks enlightenment) observe the past, understanding the past. Discerning the future, it is ultimately the same. All Buddha worlds, one can discern and know. Eliminating all afflictions, possessing all merits. Always delighting in observing stillness, ultimately moving towards nirvana. Enjoying the samadhi (samadhi, meditative absorption) of non-contention, the mind has no reliance. The realm of Bodhisattvas is equal to reality, nothing can compare. With ultimate firm practice, one will definitely not regress. They cultivate various excellent practices, in stillness without reliance. Their minds are always at peace, unmoving like Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology). The pure and subtle practice of Bodhisattvas, fills all the realms of dharma. All Buddhas and Bodhisattvas, can discern and know. Seeking the wisdom of the guide, reaching the ultimate supreme path. The profound all-knowing wisdom, the unsurpassed king of liberation. With courageous diligence, quickly generate the bodhicitta (bodhicitta, the mind of enlightenment). Seeking the most supreme bliss, one should quickly cut off all defilements. Bodhisattva-mahasattvas (bodhisattva-mahasattva, great bodhisattvas), initially generate a pure mind. The treasure of merits of this mind, cannot be fully described. For the benefit of all beings, praising the practices of the Tathagata (Tathagata, the Buddha). Listen attentively with one mind, to the most supreme path of practice. The immeasurable Buddha-ksetras (buddha-ksetra, Buddha's lands), all ground into dust. Placing one dust particle in one ksetra, one can discern and know. In these ksetras, all the Tathagatas. Speaking of the initial treasure of merits, it still cannot be fully described. Skilled in discerning beings, and
無眾生想， 善解一切語， 而無言語想。 甚深無礙智， 分別諸世界， 善解劫成敗， 而無成敗想。 清凈廣大心， 猶如虛空性， 明解三世法， 一切諸世間。 除滅諸煩惱， 永盡無有餘， 無礙寂滅觀， 是則佛正法。 十方世界中， 一切如來所， 一念悉遍至， 其心無所染。 善解不生法， 如如真實際， 一切種種相， 皆悉無真實。 無量不可數， 一切諸如來， 清凈眷屬俱， 悉往禮供養。 常樂問如來， 甚深微妙法， 一切諸菩薩， 誓願清凈行。 十方世界中， 一切諸導師， 一念悉睹見， 而心無所依。 一切三有中， 最勝妙功德， 以此清凈行， 莊嚴諸佛剎。 慧眼無障礙， 善解一切生， 分別無所有， 遠離無染著。 善解眾生根， 煩惱及習氣， 眾生種種欲， 了達不思議。 菩薩摩訶薩， 先知眾生心， 隨彼所應度， 慧者為說法。 善知時非時， 眾生凈穢行， 漸令彼清凈， 究竟得解脫。 無量那由他， 甚深諸三昧， 菩薩自在力， 一念悉能入。 三昧起住相， 悉善分別知， 無量諸境界， 善解住起緣
【現代漢語翻譯】 現代漢語譯本 沒有眾生的概念， 善於理解一切語言，卻沒有語言的概念。 擁有深邃無礙的智慧，能分辨各個世界， 善於理解劫的成敗，卻沒有成敗的概念。 擁有清凈廣大的心，如同虛空的性質， 明瞭地理解過去、現在、未來三世的法，以及一切世間。 消除一切煩惱，永遠斷盡沒有剩餘， 擁有無礙寂滅的觀察，這就是佛的正法。 在十方世界中，一切如來所在之處， 一念之間都能到達，內心沒有任何染著。 善於理解不生之法，如同真如實際（如如：指不生不滅的真理；真實際：指真實不虛的境界）， 一切種種的現象，都沒有真實的自性。 無數不可計數的一切如來， 與清凈的眷屬一起，都前往禮拜供養。 常常樂於向如來請問，甚深微妙的佛法， 一切菩薩都發誓願，清凈地修行。 在十方世界中，一切導師（導師：指佛陀）， 一念之間都能看見，而內心沒有任何依賴。 在一切三有（三有：指欲界、色界、無色界）之中，最殊勝的功德， 用這種清凈的修行，來莊嚴諸佛的剎土（佛剎：指佛所教化的世界）。 智慧之眼沒有障礙，善於理解一切眾生的生起， 能分辨一切都是空無所有，遠離一切染著。 善於理解眾生的根性，煩惱和習氣， 眾生種種的慾望，都能了達不可思議。 菩薩摩訶薩（菩薩摩訶薩：指大菩薩），先知道眾生的心， 隨著他們所應被度化的方式，有智慧的人為他們說法。 善於知道何時應該，何時不應該，眾生的清凈和污穢的行為， 逐漸讓他們清凈，最終得到解脫。 無數那由他（那由他：數量單位，表示極大的數目）的甚深三昧（三昧：指禪定）， 菩薩憑藉自在的力量，一念之間都能進入。 對於三昧的生起和住止的現象，都能善於分辨和了解， 對於無數的境界，都能善於理解其住止和生起的因緣。
【English Translation】 English version Without the thought of sentient beings, Skilled in understanding all languages, yet without the thought of language. With profound and unobstructed wisdom, discerning all worlds, Skilled in understanding the formation and destruction of kalpas, yet without the thought of formation or destruction. With a pure and vast mind, like the nature of emptiness, Clearly understanding the Dharma of the three times, and all the worlds. Eliminating all afflictions, forever extinguished without remainder, Possessing unobstructed and tranquil contemplation, this is the true Dharma of the Buddha. In the ten directions of the world, wherever all the Tathagatas are, In a single thought, one can reach them all, with the mind unblemished. Skilled in understanding the Dharma of non-arising, like the true reality (Tathata: refers to the unchanging truth; True Reality: refers to the realm of truth), All kinds of phenomena are without true essence. Countless and immeasurable, all the Tathagatas, Together with their pure retinues, all go to pay homage and make offerings. Always joyful in asking the Tathagatas about the profound and subtle Dharma, All Bodhisattvas vow to practice purely. In the ten directions of the world, all the guides (guides: refers to the Buddhas), In a single thought, one can see them all, yet the mind is without reliance. Among all the three realms of existence (three realms: refers to the desire realm, form realm, and formless realm), the most supreme merit, With this pure practice, one adorns the Buddha lands (Buddha lands: refers to the worlds where Buddhas teach). The eye of wisdom is unobstructed, skilled in understanding the arising of all beings, Discerning that all is empty and without substance, far from all attachments. Skilled in understanding the roots of beings, their afflictions and habits, The various desires of beings, all are understood as inconceivable. The Bodhisattva Mahasattvas (Bodhisattva Mahasattvas: refers to great Bodhisattvas), first know the minds of beings, According to how they should be liberated, the wise ones teach them the Dharma. Skilled in knowing when it is appropriate and when it is not, the pure and impure actions of beings, Gradually leading them to purity, ultimately attaining liberation. Countless nayutas (nayutas: a unit of number, indicating a very large number) of profound samadhis (samadhis: refers to meditative concentration), Bodhisattvas, with their power of freedom, can enter them all in a single thought. The phenomena of the arising and abiding of samadhi, all are skillfully discerned and understood, For countless realms, one is skilled in understanding the causes of their abiding and arising.
。 如是等智慧， 皆悉已具足， 不久得菩提， 一切無障礙。 常為利眾生， 正趣智慧光， 彼能與眾生， 無上丈夫法。 悉能善分別， 一切劫長短， 晝夜及歲月， 斯亦善觀察。 正念不放逸， 善解諸世間， 分別諸佛剎， 真實無差別。 能善分別知， 一切諸世界， 于彼十方國， 無有分別想。 如是正觀察， 十方諸世界， 嚴凈一切國， 而心無所著。 成就智慧力， 與諸如來等， 是處非處力， 分別知眾生。 悉知眾生類， 善惡諸業報， 過去未來世， 明達無障礙。 一切諸世界， 眾生種種性， 于彼三有中， 悉能分別知。 一切群生類， 諸根上中下， 菩薩摩訶薩， 悉能分別知。 一切眾生類， 欲樂上中下， 清凈不清凈， 悉能分別知。 分別知眾生， 一切至處道， 永斷相續緣， 究竟離三有。 一切諸三昧， 正受禪解脫， 垢穢清凈起， 悉能分別知。 次第知宿命， 隨所受苦樂， 如是分別者， 是則如來力。 一切善不善， 眾生煩惱業， 分別五道生， 究竟得泥洹。 諸漏若未盡， 能趣處處生， 煩
【現代漢語翻譯】 現代漢語譯本 像這樣的智慧，都完全具備，不久就能證得菩提（覺悟），一切都沒有障礙。 常常爲了利益眾生，走向智慧的光芒，他們能給予眾生無上的大丈夫之道。 能夠清楚地分辨一切劫（時間單位）的長短，白天黑夜以及歲月，也能善於觀察。 正念不放逸，善於瞭解世間的一切，分辨諸佛的剎土（佛的國土），真實而沒有差別。 能夠清楚地分辨知道一切諸世界，對於十方國土，沒有分別的想法。 像這樣正確地觀察十方諸世界，莊嚴清凈一切國土，而心中沒有任何執著。 成就智慧的力量，與諸如來（佛的稱號）相等，知道什麼是應該做的，什麼是不應該做的，並能分辨眾生。 完全知道眾生的種類，善惡的各種業報，過去未來世，明瞭通達沒有障礙。 一切諸世界，眾生種種的根性，在三有（欲界、色界、無色界）之中，都能分辨知道。 一切眾生種類，諸根（眼、耳、鼻、舌、身、意）的上中下，菩薩摩訶薩（大菩薩）都能分辨知道。 一切眾生種類，慾望和喜好的上中下，清凈不清凈，都能分辨知道。 分辨知道眾生，一切所到達的道路，永遠斷絕相續的因緣，最終脫離三有。 一切諸三昧（禪定），正確地接受禪定解脫，垢穢清凈的生起，都能分辨知道。 依次知道宿命（前世的生命），隨著所受的苦樂，像這樣分辨的，就是如來的力量。 一切善與不善，眾生的煩惱業，分辨五道（地獄、餓鬼、畜生、人、天）的出生，最終得到泥洹（涅槃）。 如果諸漏（煩惱）沒有斷盡，還能去往各處出生，煩惱的業力，不能斷絕。
【English Translation】 English version Such wisdom, all are fully possessed, soon attaining Bodhi (enlightenment), with no obstacles whatsoever. Constantly for the benefit of sentient beings, they go towards the light of wisdom, they can give sentient beings the unsurpassed path of the great man. Able to clearly distinguish the length of all kalpas (eons), day and night, and years, also skilled in observation. With right mindfulness and non-negligence, skilled in understanding all of the world, distinguishing the Buddha-lands (Buddha's realms), truly without difference. Able to clearly distinguish and know all the worlds, towards the ten directions of lands, without any discriminating thoughts. Observing the ten directions of worlds in this way, adorning and purifying all lands, while the mind is without any attachment. Achieving the power of wisdom, equal to all Tathagatas (Buddha's title), knowing what should be done and what should not be done, and able to distinguish sentient beings. Completely knowing the types of sentient beings, the various karmic retributions of good and evil, the past and future lives, clearly understanding without obstacles. All the worlds, the various natures of sentient beings, within the three realms of existence (desire realm, form realm, formless realm), all can be distinguished and known. All types of sentient beings, the superior, middle, and inferior of the faculties (eyes, ears, nose, tongue, body, mind), Bodhisattva Mahasattvas (great Bodhisattvas) can all distinguish and know. All types of sentient beings, the superior, middle, and inferior of desires and pleasures, pure and impure, all can be distinguished and known. Distinguishing and knowing sentient beings, all the paths they reach, forever cutting off the causes of continuity, ultimately escaping the three realms of existence. All the samadhis (meditative states), correctly receiving meditative liberation, the arising of defilement and purity, all can be distinguished and known. Sequentially knowing past lives, according to the suffering and joy experienced, such distinguishing is the power of the Tathagata. All good and non-good, the afflictions and karma of sentient beings, distinguishing the births in the five paths (hell, hungry ghosts, animals, humans, gods), ultimately attaining Nirvana. If the outflows (afflictions) are not exhausted, one can still go to various places to be born, the karma of afflictions cannot be cut off.
惱習已滅， 究竟無上道。 方便度眾生， 滅垢具凈道， 慧者能分別， 是則人中雄。 具足十種力， 慧光除眾冥， 安住最勝力， 疑惑究竟滅。 一一毛孔中， 無量諸佛剎， 菩薩摩訶薩， 一切皆悉見。 穢濁或清凈， 種種妙莊嚴， 隨彼諸行業， 皆悉分別知。 一一微塵中， 一切諸佛剎， 諸佛及菩薩， 佛子皆悉見。 諸剎不積聚， 不亂不迫迮， 一切入一剎， 而亦無所入。 十方諸國土， 虛空法界等， 能於一毛孔， 具足分別知， 普見十方界， 一切諸最勝。 微妙凈莊嚴， 一切諸佛剎， 一切諸如來， 及彼嚴凈國。 於一毛孔中， 慧者皆悉見， 三世差別相， 一切諸法界。 時節歲相續， 分別得解脫， 如是真佛子， 具足無所畏。 是名人中雄， 明達智慧者， 如是深法門， 慧者悉分別。 彼于如來所， 恭敬喜無量， 無量無數劫， 長養功德藏。 供養一切佛， 度脫眾生故， 無量自在力， 種種能示現。 彼智慧境界， 與諸如來等， 無量諸佛所， 所學皆成就。 寂靜深法藏， 悉樂無厭足， 一切導師所
【現代漢語翻譯】 現代漢語譯本 煩惱的習氣已經滅盡，最終達到了無上的道。 以方便法門度化眾生，滅除污垢，具足清凈之道。 有智慧的人能夠分辨，這樣的人是人中的英雄。 具足十種力量，智慧的光芒能夠消除一切黑暗。 安住于最殊勝的力量，疑惑最終得以滅除。 在每一個毛孔中，都顯現出無量的佛剎（佛所居住的國土）。 菩薩摩訶薩（偉大的菩薩）們，一切都能夠看見。 無論是污濁的還是清凈的，種種美妙的莊嚴。 都隨著眾生的各種行業（行為和業力），能夠分別知曉。 在每一個微塵中，都顯現出一切的佛剎。 諸佛和菩薩，以及佛的弟子們，都能夠看見。 這些佛剎不會積聚在一起，不會混亂，也不會擁擠。 一切都進入一個佛剎中，但也沒有真正進入。 十方諸國土，如同虛空法界一樣廣大。 能夠在一個毛孔中，完全分別知曉。 普遍看見十方世界，一切最殊勝的境界。 微妙清凈的莊嚴，一切諸佛的國土。 一切諸如來（佛的稱號），以及他們莊嚴清凈的國土。 在一個毛孔中，有智慧的人都能夠看見。 過去、現在、未來三世的差別相，以及一切諸法界（宇宙萬法存在的界限）。 時節歲月的相續，分別瞭解而得到解脫。 像這樣的真佛子，具足無所畏懼的勇氣。 這樣的人被稱為人中的英雄，通達智慧的人。 像這樣深奧的法門，有智慧的人都能夠分別理解。 他們對於如來（佛的稱號）的教導，恭敬歡喜無量。 在無量無數劫的時間裡，增長功德的寶藏。 爲了供養一切佛，度脫一切眾生。 擁有無量的自在力量，能夠示現種種神通。 他們的智慧境界，與諸如來相等。 在無量諸佛的處所，所學習的都能夠成就。 對於寂靜深奧的法藏，都樂於接受而沒有厭足。 在一切導師（佛的稱號）的處所。
【English Translation】 English version The habits of affliction have been extinguished, ultimately reaching the unsurpassed path. Using expedient means to liberate sentient beings, eliminating defilements, and possessing the pure path. The wise are able to discern, such a person is a hero among humans. Possessing ten powers, the light of wisdom can dispel all darkness. Dwelling in the most supreme power, doubts are ultimately extinguished. In each and every pore, immeasurable Buddha-lands (lands where Buddhas reside) appear. Bodhisattva Mahasattvas (great Bodhisattvas), all are able to see. Whether they are defiled or pure, all kinds of wonderful adornments. All follow the various karmas (actions and their consequences) of sentient beings, and can be discerned. In each and every dust mote, all Buddha-lands appear. All Buddhas and Bodhisattvas, and the Buddha's disciples, are able to see. These Buddha-lands do not accumulate, do not become chaotic, nor do they crowd. All enter into one Buddha-land, yet there is no actual entering. The lands of the ten directions, as vast as the space of the Dharma realm. Able to fully discern within one pore. Universally seeing the worlds of the ten directions, all the most supreme realms. Subtle and pure adornments, all the Buddha-lands. All the Tathagatas (title of a Buddha), and their adorned and pure lands. Within one pore, the wise are able to see. The differences of the three times—past, present, and future—and all the Dharma realms (the boundaries of existence of all phenomena). The continuity of seasons and years, understanding them separately and attaining liberation. Such a true child of the Buddha, possesses fearless courage. Such a person is called a hero among humans, one who is enlightened in wisdom. Such profound Dharma teachings, the wise are able to discern. They have immeasurable respect and joy for the teachings of the Tathagata (title of a Buddha). Over immeasurable and countless kalpas (eons), they cultivate the treasury of merit. In order to make offerings to all Buddhas and liberate all sentient beings. Possessing immeasurable power of freedom, able to manifest various spiritual powers. Their realm of wisdom is equal to that of all Tathagatas. In the presence of immeasurable Buddhas, all that is learned is accomplished. For the silent and profound Dharma treasury, they are joyful and never satisfied. In the presence of all guides (title of a Buddha).
， 恭敬尊重心。 彼修菩薩行， 常飲法甘露， 悉能善分別， 長養智慧法。 菩提無礙辯， 甚深諸三昧， 信心不可動， 猶如須彌山， 長養諸眾生， 一切功德藏。◎ ◎菩薩摩訶薩， 大慈悲無量， 普念一切眾， 其心無所著。 一切種智樂， 惠施諸眾生， 悉欲救世間， 永離煩惱垢。 菩薩摩訶薩， 大悲心無量， 佛及己眾生， 等觀無有異。 樂觀寂滅相， 諸法如虛空， 慧者如是觀， 一切真實性。 菩薩初發心， 甚深功德藏， 無量無數劫， 說之不可盡。 出生諸如來， 緣覺閑靜樂， 自在聲聞眾， 一切賢聖故。 十方世界中， 無邊諸佛剎， 所有眾生類， 供養無量劫。 又教修五戒， 十善及四禪， 四等無色定， 寂滅諸解脫。 復于無量劫， 供施諸樂具， 又復教轉勝， 漏盡成羅漢。 如此諸功德， 猶尚可稱量， 發心功德藏， 無譬不可說。 又化無量眾， 悉成辟支佛， 寂靜三摩提， 甚深諸功德。 彼人功德聚， 比初發心藏， 百分不及一， 乃至不可說。 無量無有邊， 微塵等佛剎， 假使神力人，
【現代漢語翻譯】 現代漢語譯本 以恭敬和尊重的心對待一切。 那些修行菩薩道的人，常常飲用法味的甘露， 能夠很好地分辨是非，增長智慧。 菩提的無礙辯才，甚深的各種三昧（samadhi，禪定）， 他們的信心堅定不可動搖，猶如須彌山（Sumeru，佛教中的聖山）， 能夠滋養一切眾生，是一切功德的寶藏。 菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩），擁有無量的慈悲心， 普遍關懷一切眾生，他們的心中沒有任何執著。 他們樂於將一切種智（sarvajna，佛陀的智慧）的快樂，佈施給一切眾生， 希望救度世間的一切，永遠脫離煩惱的污垢。 菩薩摩訶薩，擁有無量的悲心， 看待佛陀和自己以及一切眾生，都平等無差別。 他們樂觀地看待寂滅的境界，認為一切法都如虛空一般， 有智慧的人這樣觀察，就能明白一切的真實性。 菩薩最初發菩提心，就蘊藏著甚深的功德寶藏， 即使經過無量無數劫的時間，也無法完全說盡。 因為菩提心能出生諸如來（Tathagata，佛陀的稱號），緣覺（Pratyekabuddha，獨覺）的閑靜之樂， 自在的聲聞（Sravaka，佛陀的弟子）眾，以及一切賢聖。 在十方世界中，無邊無際的諸佛剎（Buddha-ksetra，佛的凈土）， 所有一切的眾生，都用無量劫的時間來供養。 又教導他們修行五戒（panca-sila，佛教的基本戒律），十善（dasa-kusala，十種善行）以及四禪（catuh-dhyana，四種禪定）， 四等（catasrah-apramanyah，四種無量心）和無色定（arupya-samapatti，無色界的禪定），以及寂滅的各種解脫。 又在無量劫的時間裡，供養各種快樂的器具， 又進一步教導他們，使他們漏盡（asrava-ksaya，斷除煩惱）成就阿羅漢（Arhat，已證得解脫的聖者）。 像這樣的各種功德，雖然還可以稱量， 但最初發菩提心的功德寶藏，是無法比擬，無法言說的。 又教化無量的眾生，使他們都成就辟支佛（Pratyekabuddha，獨覺）， 獲得寂靜的三摩提（samadhi，禪定），以及甚深的各種功德。 那些人的功德聚集起來，與最初發菩提心的功德寶藏相比， 百分之一都比不上，乃至無法用言語來形容。 無量無邊，如同微塵一樣多的佛剎， 假設有神通的人，
【English Translation】 English version With a respectful and reverent heart. Those who cultivate the Bodhisattva path, constantly drink the nectar of Dharma, Are able to discern good from evil, and nurture the wisdom of Dharma. The unobstructed eloquence of Bodhi, the profound samadhis (meditative states), Their faith is firm and unshakeable, like Mount Sumeru (the sacred mountain in Buddhism), They are able to nourish all sentient beings, and are a treasure of all merits. Bodhisattva-mahasattvas (great Bodhisattvas), possess immeasurable compassion, Universally caring for all beings, their hearts are without any attachments. They are happy to bestow the joy of all-knowing wisdom (sarvajna, the wisdom of the Buddha) to all beings, Wishing to save all in the world, and forever be free from the defilements of afflictions. Bodhisattva-mahasattvas, possess immeasurable compassion, They view the Buddha, themselves, and all sentient beings as equal and without difference. They optimistically view the state of Nirvana, considering all dharmas as empty as space, Those with wisdom observe in this way, and understand the true nature of all things. When a Bodhisattva first generates the Bodhi mind, it contains a profound treasure of merits, Even after countless eons, it cannot be fully described. Because the Bodhi mind gives rise to all Tathagatas (Buddhas), the peaceful joy of Pratyekabuddhas (solitary realizers), The free and at-ease Sravakas (disciples of the Buddha), and all the wise and holy ones. In the ten directions of the world, in the boundless Buddha-ksetras (Buddha lands), All sentient beings, make offerings for countless eons. They also teach them to practice the five precepts (panca-sila, basic Buddhist precepts), the ten good deeds (dasa-kusala, ten virtuous actions), and the four dhyanas (catuh-dhyana, four meditative states), The four immeasurables (catasrah-apramanyah, four boundless states of mind) and the formless samadhis (arupya-samapatti, formless meditative states), and the various liberations of Nirvana. Also, for countless eons, they offer various joyful things, And further teach them, so that they can exhaust their outflows (asrava-ksaya, the elimination of afflictions) and become Arhats (enlightened beings). Such merits, although they can be measured, The treasure of merits from the initial generation of the Bodhi mind, is incomparable and indescribable. They also transform countless beings, enabling them to become Pratyekabuddhas (solitary realizers), Attaining the peaceful samadhi (meditative state), and various profound merits. The accumulation of merits of those people, compared to the treasure of merits from the initial generation of the Bodhi mind, Is not even one percent, and cannot be described in words. Countless and boundless, Buddha-ksetras as numerous as dust particles, Suppose there are people with supernatural powers,
一念悉能過。 如是神足力， 無量劫中行， 彼剎猶可數， 發心藏難知。 去來現在劫， 無量無有邊， 如是等諸劫， 猶可知其數。 菩薩初發心， 無量功德藏， 猶如虛空界， 分際不可知。 去來現在世， 一切諸劫數， 菩薩於一念， 悉能分別故。 菩薩發心寶， 欲達去來今， 一念悉明瞭， 利益眾生故。 十方世界中， 無量剎眾生， 所有欲希望， 一念悉分別。 知諸根方便， 唸唸心所行， 虛空尚可量， 菩提心難知。 所以不可量， 大慈無量故， 普施一切樂， 充滿十方界。 欲令悉得佛， 法藏解脫樂， 初發寶藏心， 功德力無量。 眾生欲希望， 方便愿求想， 隨彼種種根， 身口意所行。 能於一念中， 彼彼悉覺知， 欲得一切智， 發心愿菩提。 一切眾生類， 無量煩惱業， 由斯結業故， 趣趣受諸有。 如此結業報， 猶可知邊際， 發心功德藏， 不可得思議。 所以不可議， 能發無上愿， 供養一切佛， 永離諸煩惱。 兼除群生類， 一切煩惱業， 濟拔三世苦， 究竟大悲心。 十方諸世界， 無量無
【現代漢語翻譯】 現代漢語譯本 一念之間，便能超越一切。 如此神通之力，即使在無量劫中行走， 那些佛剎（佛的國土）尚可計數，而菩薩發心的功德藏卻難以知曉。 過去、現在、未來的劫數，無量無邊， 即使是如此眾多的劫數，也仍然可以計算出來。 菩薩最初發心，所蘊含的無量功德藏， 猶如虛空界一般，其邊際無法知曉。 過去、現在、未來的一切劫數， 菩薩在一念之間，都能完全分別清楚。 菩薩發心如珍寶，爲了通達過去、現在、未來， 在一念之間完全明瞭，是爲了利益眾生。 十方世界中，無量佛剎的眾生， 他們所有的慾望和希望，菩薩在一念之間都能分別清楚。 菩薩瞭解眾生的根器和方便法門，以及他們唸唸之間的心念活動， 虛空尚且可以測量，菩提心卻難以知曉。 之所以無法測量，是因為菩薩的大慈悲心是無量的， 普遍施予一切快樂，充滿十方世界。 希望令一切眾生都成佛，獲得法藏（佛法寶藏）的解脫之樂， 最初發起的珍寶般的心，其功德力量是無量的。 眾生的慾望和希望，以及他們所用的方便法門和願望， 隨著他們各自的根器，以及身、口、意所造作的行為， 菩薩都能在一念之間，完全覺知這些， 爲了獲得一切智慧，發願求得菩提（覺悟）。 一切眾生，都有無量的煩惱和業力， 由於這些業力的束縛，在不同的輪迴中承受各種果報。 如此業力所造成的果報，尚且可以知道其邊際， 而菩薩發心的功德藏，卻不可思議。 之所以不可思議，是因為菩薩能發起無上的願望， 供養一切諸佛，永遠脫離一切煩惱。 同時消除眾生的一切煩惱和業力， 救拔三世的痛苦，這是究竟的大悲心。 十方世界，無量無邊。
【English Translation】 English version In a single thought, one can transcend everything. Such is the power of spiritual ability, even if one travels through immeasurable kalpas (eons), Those Buddha-lands (Buddha's realms) can still be counted, but the treasury of merit from a Bodhisattva's initial aspiration is difficult to know. The kalpas of the past, present, and future, are immeasurable and boundless, Even such numerous kalpas can still be calculated. The immeasurable treasury of merit contained in a Bodhisattva's initial aspiration, Is like the realm of space, its boundaries cannot be known. All the kalpas of the past, present, and future, A Bodhisattva can completely distinguish them in a single thought. The Bodhisattva's aspiration is like a treasure, to understand the past, present, and future, In a single thought, it is completely clear, for the benefit of all beings. In the ten directions of the world, the beings in immeasurable Buddha-lands, All their desires and hopes, a Bodhisattva can distinguish in a single thought. The Bodhisattva understands the faculties and skillful means of beings, as well as their mental activities in each thought, Space can still be measured, but the Bodhi mind (mind of enlightenment) is difficult to know. The reason it cannot be measured is because the Bodhisattva's great compassion is immeasurable, Universally bestowing all happiness, filling the ten directions of the world. Hoping to enable all beings to become Buddhas, attaining the joy of liberation from the Dharma treasury (treasure of Buddhist teachings), The initial aspiration of a treasure-like mind, its power of merit is immeasurable. The desires and hopes of beings, as well as the skillful means and wishes they use, According to their respective faculties, and the actions created by their body, speech, and mind, The Bodhisattva can completely perceive these in a single thought, In order to attain all wisdom, aspiring to seek Bodhi (enlightenment). All sentient beings have immeasurable afflictions and karmic actions, Due to the bondage of these karmic actions, they endure various retributions in different cycles of rebirth. The retributions caused by such karmic actions can still be known to have boundaries, But the treasury of merit from a Bodhisattva's aspiration is inconceivable. The reason it is inconceivable is because the Bodhisattva can initiate the supreme aspiration, To make offerings to all Buddhas, and to forever be free from all afflictions. At the same time, eliminating all afflictions and karmic actions of sentient beings, Rescuing them from the suffering of the three times, this is the ultimate great compassion. The ten directions of the world, are immeasurable and boundless.
數佛， 一念悉供養， 兼以勸眾生。 熏以殊妙香， 寶幢諸幡蓋， 天衣珍妙饌， 上味甘露漿。 隨時諸宮觀， 床臥莊嚴具， 清凈經行地， 安身順道心。 斯等眾供具， 無量寶莊嚴， 摩尼發光耀， 皆是快樂因。 如是供養佛， 兼以勸眾生， 不可思議劫， 常行此供養。 斯等諸功德， 尚可究竟說， 發心功德藏， 無可為譬諭。 一切諸譬諭， 如前廣分別， 欲比初發心， 無量不及一。 三世人中尊， 一切功德業， 無上菩提果， 皆由初發心。 無數億劫中， 修行無上道， 無數無有量， 出過一切量。 究竟一切智， 其力不可量， 到彼菩提岸， 超度群生趣。 初發菩薩心， 廣大如虛空， 出生諸功德， 其相同法界。 等觀諸法性， 如實無異相， 永離一切有， 性同堅固士。 甚深真法性， 妙智隨順入， 無邊諸佛土， 一念悉周遍。 一切智所知， 無不遍觀察， 無量佛境界， 了達無障礙。 常修妙功德， 一切無與等， 具足微妙戒， 清凈無瑕穢。 內外一切施， 等心施一切， 一切時常施， 精勤不退轉。
【現代漢語翻譯】 現代漢語譯本 思維佛陀， 一念之間，以所有供品供養，同時勸導眾生。 用殊勝美妙的香薰染，以寶幢、各種幡蓋裝飾， 獻上天衣、珍貴的美味佳餚，以及上等的甘露漿。 隨時供奉各種宮殿樓閣，床榻臥具等莊嚴之物， 提供清凈的經行之地，使身心安穩，順應菩提之道。 這些供養之物，都以無量的珍寶裝飾， 摩尼寶珠發出光芒，這一切都是快樂的根源。 如此供養佛陀，同時勸導眾生， 在不可思議的漫長劫數中，持續進行這樣的供養。 這些功德，尚且可以用言語究竟描述， 而發起菩提心的功德寶藏，卻無法用任何比喻來形容。 所有一切的比喻，如前文所廣泛分別闡述的， 想要比擬初發菩提心，無量比喻也不及它的一分。 三世（過去、現在、未來）人中的至尊，一切功德事業， 無上的菩提果位，都源於最初的發心。 在無數億劫中，修行無上之道， 其數量無數無量，超越一切數量的衡量。 究竟圓滿一切智慧，其力量不可估量， 到達菩提彼岸，超度一切眾生。 初發菩薩心，廣大如同虛空， 出生一切功德，其性質等同於法界（一切諸法的總和）。 平等看待諸法的本性，如實而無差別， 永遠脫離一切有為法，其本性如同堅固的勇士。 甚深真實的法性，以微妙的智慧隨順契入， 無邊無際的諸佛國土，一念之間都能周遍到達。 一切智慧所知曉的，沒有不普遍觀察到的， 無量佛的境界，都能通達而無障礙。 常修微妙的功德，一切都無法與之相比， 具足微妙的戒律，清凈而無瑕疵。 內外一切的佈施，以平等心施予一切眾生， 一切時常行佈施，精進而不退轉。
【English Translation】 English version Reflecting on the Buddha, In a single thought, offering all things, while also encouraging sentient beings. Perfuming with exquisite and wonderful incense, adorned with jeweled banners and canopies, Presenting celestial garments, precious delicacies, and the finest nectar. Constantly offering various palaces and pavilions, beds and bedding, and other magnificent items, Providing pure places for walking meditation, so that body and mind are at peace, in accordance with the path of Bodhi. These offerings are all adorned with immeasurable treasures, Mani jewels emit light, all of which are the source of happiness. Offering to the Buddha in this way, while also encouraging sentient beings, For immeasurable eons, continuously making such offerings. These merits can still be described completely with words, But the treasure of merit from the arising of the Bodhi mind cannot be described by any analogy. All analogies, as explained in detail before, Trying to compare to the initial arising of the Bodhi mind, countless analogies do not equal even a fraction of it. The most honored among beings in the three times (past, present, future), all meritorious deeds, The unsurpassed fruit of Bodhi, all originate from the initial arising of the mind. In countless eons, practicing the unsurpassed path, Their number is countless and immeasurable, surpassing all measures. Ultimately perfecting all wisdom, its power is immeasurable, Reaching the shore of Bodhi, liberating all sentient beings. The initial arising of the Bodhisattva mind is as vast as space, Giving rise to all merits, its nature is the same as the Dharmadhatu (totality of all dharmas). Equally viewing the nature of all dharmas, truly without difference, Forever free from all conditioned phenomena, its nature is like a steadfast warrior. The profound and true nature of Dharma, entered into with subtle wisdom, The boundless Buddha lands, can be reached in a single thought. All that is known by all wisdom, there is nothing that is not universally observed, The immeasurable realms of the Buddhas, can be understood without obstruction. Constantly cultivating subtle merits, nothing can compare to it, Possessing subtle precepts, pure and without blemish. All giving, internal and external, giving to all beings with an equal mind, Constantly giving at all times, diligently without regression.
專念修正受， 諸禪功德藏， 常習微妙智， 深廣無涯底。 於此最勝地， 成就佛真子， 逮得如實智， 平等甚深行。 去來現在世， 一切諸如來， 悉以威神護， 初發菩提心。 甚深諸三昧， 無量陀羅尼， 諸佛自在力， 莊嚴初發心。 一切諸世間， 莫能稱算者， 無量無有邊， 猶如虛空界。 初發菩提心， 無量無有邊， 一切人師子， 皆由初發心。 如來十種力， 四辯無所畏， 無量諸功德， 皆由初發心。 一切諸導師， 十八不共法， 斯等殊勝慧， 皆由初發心。 諸佛妙色身， 種種相莊嚴， 究竟離虛妄， 清凈真法身。 天人所應供， 甚深無礙智， 如是等功德， 皆由初發心。 一切辟支佛， 無量聲聞眾， 斯等諸賢聖， 皆由初發心。 四禪無色定， 甚深諸三昧， 斯等無量樂， 皆由初發心。 去來今現在， 十方天人類， 一切世界中， 趣趣受生樂， 方便勤精進， 諸根悉調伏， 斯等無量樂， 皆由初發心。 所以然者何？ 菩薩摩訶薩， 因初發心故， 具六波羅蜜。 化諸群生類， 棄邪入正道， 故能令
【現代漢語翻譯】 現代漢語譯本 專心修習禪定，這是各種禪定功德的寶藏。 經常修習微妙的智慧，其深廣無邊無際。 在這最殊勝的境地，成就真正的佛子。 獲得如實的智慧，平等而深奧的修行。 過去、現在、未來世，一切諸佛如來， 都以威神之力護佑，最初發起的菩提心（bódhicitta，覺悟之心）。 深奧的各種三昧（samādhi，禪定），無量的陀羅尼（dhāraṇī，總持）， 諸佛自在的力量，都用來莊嚴最初發起的菩提心。 一切世間，沒有能夠稱量計算的， 無量無邊，就像虛空一樣廣大。 最初發起的菩提心，無量無邊， 一切人中獅子（指佛），都是由最初發心而成就。 如來的十種力量，四種辯才和無所畏懼， 無量的各種功德，都是由最初發心而成就。 一切導師（指佛），十八不共法（佛獨有的十八種功德）， 這些殊勝的智慧，都是由最初發心而成就。 諸佛微妙的色身，種種相好莊嚴， 最終遠離虛妄，清凈真實的法身（dharmakāya，佛的真身）。 天人所應供養，深奧無礙的智慧， 像這樣的功德，都是由最初發心而成就。 一切辟支佛（pratyekabuddha，獨覺），無量的聲聞眾（śrāvaka，聽聞佛法而修行者）， 這些賢聖，都是由最初發心而成就。 四禪（catvāri dhyānāni，四種禪定）和無色定（ārūpya-samāpatti，無色界的禪定），深奧的各種三昧， 這些無量的快樂，都是由最初發心而成就。 過去、現在、未來，十方天人和人類， 一切世界中，在各道輪迴中享受的快樂， 方便勤奮精進，諸根都調伏， 這些無量的快樂，都是由最初發心而成就。 之所以這樣，是因為菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）， 因為最初發心的緣故，具足六波羅蜜（ṣaṭ pāramitā，六種到彼岸的修行）。 教化各種眾生，捨棄邪道進入正道， 所以能夠令
【English Translation】 English version Concentrate on cultivating meditative absorption, the treasury of all meditative merits. Constantly practice subtle wisdom, which is profound, vast, and without limit. In this most excellent place, one becomes a true child of the Buddha. Attaining true wisdom, and practicing equally profound conduct. All Tathagatas (Tathāgata, 'thus-gone one', an epithet of the Buddha) of the past, present, and future, Are all protected by their majestic power, from the initial arising of the Bodhicitta (bódhicitta, the mind of enlightenment). Profound Samadhis (samādhi, meditative concentration), immeasurable Dharanis (dhāraṇī, mnemonic devices), The Buddhas' power of freedom, all adorn the initial arising of the Bodhicitta. All the worlds, none can measure or calculate, Immeasurable and boundless, like the realm of space. The initial arising of the Bodhicitta, immeasurable and boundless, All the lions among humans (referring to the Buddhas), are all due to the initial arising of the Bodhicitta. The ten powers of the Tathagata, the four kinds of eloquence and fearlessness, Immeasurable merits, all are due to the initial arising of the Bodhicitta. All the guides (referring to the Buddhas), the eighteen unique qualities of a Buddha, These superior wisdoms, are all due to the initial arising of the Bodhicitta. The Buddhas' subtle forms, adorned with various marks, Ultimately free from falsehood, the pure and true Dharmakaya (dharmakāya, the body of the Dharma). Worthy of offerings from gods and humans, profound and unobstructed wisdom, Such merits, are all due to the initial arising of the Bodhicitta. All Pratyekabuddhas (pratyekabuddha, solitary Buddhas), immeasurable Śrāvakas (śrāvaka, disciples who hear the teachings), These sages and saints, are all due to the initial arising of the Bodhicitta. The four Dhyanas (catvāri dhyānāni, four meditative absorptions) and the formless attainments (ārūpya-samāpatti, formless meditative states), profound Samadhis, These immeasurable joys, are all due to the initial arising of the Bodhicitta. Past, present, and future, gods and humans of the ten directions, In all the worlds, the joys experienced in various realms of rebirth, Skillful and diligent effort, all faculties are subdued, These immeasurable joys, are all due to the initial arising of the Bodhicitta. Why is this so? Because the Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great Bodhisattva), Due to the initial arising of the Bodhicitta, possesses the six Paramitas (ṣaṭ pāramitā, six perfections). Transforming all kinds of beings, abandoning the wrong path and entering the right path, Therefore, they are able to make
三界， 受茲種種樂。 菩薩深妙智， 通達無障礙， 開導諸眾生， 凈修殊勝業。 滅除眾煩惱， 一切不善行， 修習涅槃道， 度脫一切眾。 無量智慧明， 猶如凈日光， 具足清白行， 譬如月盛滿。 無邊功德藏， 猶如十方海， 無垢無所染， 清凈如虛空。 菩薩初發心， 稱讚不可盡， 悉令諸眾生， 具受一切樂。 無量無數劫， 廣修諸大愿， 常習功德業， 調伏眾生故。 無量無有數， 凈愿難思議， 皆悉具足滿， 令眾得清凈。 普觀一切法， 悉空無相愿， 弘誓願力故， 心凈無所畏。 解法真實性， 清凈如虛空， 定亂悉平等， 寂滅無所有。 甚深諸妙法， 無量難思議， 常為大眾說， 其心無染著。 十方世界中， 一切諸如來， 彼佛常讚歎， 菩薩初發心。 無量妙功德， 莊嚴初發心， 至彼清凈岸， 性同諸如來。 一切眾生類， 無量無數劫， 稱讚初發心， 功德不可盡。 諸佛功德藏， 菩薩由是生， 于諸三有中， 最勝無倫匹。 欲得一切佛， 明凈智慧燈， 應建弘誓願， 速發菩提心。 一切功德中，
【現代漢語翻譯】 現代漢語譯本 在三界（欲界、色界、無色界）之中，享受著各種各樣的快樂。 菩薩擁有深邃微妙的智慧，通達一切而無障礙， 開導所有的眾生，清凈地修習殊勝的善業。 滅除所有的煩惱，以及一切不善的行為， 修習通往涅槃（佛教的最高境界）的道路，度脫一切眾生。 擁有無量的智慧光明，猶如清凈的日光， 具足清白的行為，譬如滿月一般圓滿。 擁有無邊的功德寶藏，猶如十方大海一般廣闊， 沒有污垢，沒有染著，清凈得如同虛空。 菩薩最初發菩提心（立志成佛的心），其功德稱讚也無法窮盡， 能夠讓所有的眾生，都享受到一切的快樂。 在無量無數的劫（佛教的時間單位）中，廣泛地修習各種大愿， 常常修習功德善業，爲了調伏眾生。 擁有無量無數、難以思議的清凈願力， 都能夠完全具足圓滿，讓眾生得到清凈。 普遍觀察一切法，明白一切皆空無相， 因為弘大的誓願之力，內心清凈而無所畏懼。 理解法的真實本性，清凈得如同虛空， 禪定和散亂都平等無二，寂靜滅絕而無所有。 甚深微妙的諸法，無量而難以思議， 常常為大眾宣說，內心沒有染著。 在十方世界之中，一切諸佛如來， 他們常常讚歎，菩薩最初發菩提心。 無量的微妙功德，莊嚴著最初發菩提心， 到達清凈的彼岸，其本性與諸佛如來相同。 一切眾生種類，在無量無數的劫中， 稱讚最初發菩提心的功德，也無法窮盡。 諸佛的功德寶藏，菩薩由此而生， 在三有（欲有、色有、無色有）之中，最為殊勝而無與倫比。 想要得到一切佛，明凈的智慧之燈， 應當建立弘大的誓願，迅速發起菩提心。 在一切功德之中，
【English Translation】 English version In the three realms (desire realm, form realm, formless realm), they experience all kinds of joys. Bodhisattvas possess profound and subtle wisdom, understanding everything without obstruction, Guiding all sentient beings, purely cultivating supreme virtuous deeds. Eliminating all afflictions, and all unwholesome actions, Cultivating the path to Nirvana (the highest state in Buddhism), liberating all beings. Possessing immeasurable wisdom light, like the pure sunlight, Endowed with pure conduct, as full as the full moon. Having boundless treasures of merit, as vast as the oceans of the ten directions, Without defilement, without attachment, pure like the empty space. The initial aspiration of a Bodhisattva to attain Buddhahood, its merits cannot be fully praised, Enabling all sentient beings to experience all joys. In immeasurable and countless kalpas (Buddhist unit of time), extensively cultivating various great vows, Constantly practicing meritorious deeds, in order to tame sentient beings. Possessing immeasurable and countless, inconceivable pure vows, All can be fully accomplished, enabling beings to attain purity. Universally observing all dharmas, understanding all is empty and without form, Because of the power of great vows, the mind is pure and fearless. Understanding the true nature of dharma, pure like the empty space, Meditation and distraction are equal, tranquil and without anything. The profound and subtle dharmas, immeasurable and inconceivable, Constantly spoken for the masses, the mind without attachment. In the ten directions of the world, all the Tathagatas (Buddhas), They constantly praise the initial aspiration of a Bodhisattva. Immeasurable subtle merits, adorning the initial aspiration to attain Buddhahood, Reaching the pure shore, their nature is the same as all Tathagatas. All kinds of sentient beings, in immeasurable and countless kalpas, Praising the merits of the initial aspiration to attain Buddhahood, cannot be exhausted. The treasure of merits of all Buddhas, Bodhisattvas are born from this, Among the three existences (desire existence, form existence, formless existence), the most supreme and unparalleled. Wanting to obtain all Buddhas, the bright lamp of wisdom, One should establish great vows, quickly generate the Bodhi mind (aspiration to attain Buddhahood). Among all merits,
菩提心為最， 能得無礙智， 從佛法化生。 一切眾生心， 悉可分別知， 一切剎微塵， 尚可算其數。 十方虛空界， 一毛猶可量， 菩薩初發心， 究竟不可測。 因初菩提心， 出生三世佛， 一切諸眾生， 種種上妙樂。 佛所贊功德， 因此悉具足， 于佛境界中， 其心無疑惑。 若能永遠離， 一切諸疑惑， 則能滅眾生， 無量諸障礙。 因初菩提心， 嚴凈諸佛國， 普令一切眾， 具足微妙智。 欲見十方剎， 三世一切佛， 又欲得無量， 甚深功德藏。 若欲滅眾生。 無量生死苦。 應建堅誓願。 速發菩提心。」◎
大方廣佛華嚴經卷第九 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第十
東晉天竺三藏佛馱跋陀羅譯◎
明法品第十四
爾時，精進慧菩薩問法慧菩薩言：「佛子！初發心菩薩成就如是無量功德之藏，以大莊嚴而自莊嚴，乘一切智乘，入菩薩離生道，遠離世間，志求正覺。諸佛所住，皆以得住，決定成就無上菩提。彼菩薩摩訶薩云何修習功德轉勝，令諸如來皆悉歡喜，具足菩薩所住功德，清凈之行，大愿成滿，得菩薩
【現代漢語翻譯】 現代漢語譯本 菩提心是最為殊勝的， 它能使人獲得無礙的智慧，從佛法中化生出來。 一切眾生的心念，都可以被分別知曉， 即使是所有世界的微塵，尚且可以計算出數量。 十方虛空的世界，即使是一根毫毛也可以度量， 但是菩薩最初發起的菩提心，卻是究竟無法測量的。 因為最初的菩提心，出生了過去、現在、未來三世諸佛， 以及一切眾生所能享受的種種最上等的微妙快樂。 佛陀所讚歎的功德，都因此而完全具備， 在佛的境界中，內心不會有任何疑惑。 如果能夠永遠遠離，一切的疑惑， 那麼就能滅除眾生，無量的障礙。 因為最初的菩提心，莊嚴清凈了諸佛的國土， 普遍令一切眾生，都具備微妙的智慧。 想要見到十方世界，過去、現在、未來三世的一切諸佛， 又想要獲得無量，甚深的功德寶藏。 如果想要滅除眾生，無量的生死痛苦。 就應當建立堅定的誓願，迅速發起菩提心。
當時，精進慧菩薩問法慧菩薩說：『佛子！初發心的菩薩成就如此無量的功德寶藏，以大莊嚴來莊嚴自己，乘坐一切智的乘具，進入菩薩的離生道，遠離世俗，立志追求正覺。諸佛所安住的境界，都能夠安住其中，決定成就無上的菩提。』 『那麼，這位菩薩摩訶薩如何修習功德，使其更加殊勝，令諸如來都歡喜，具足菩薩所安住的功德，清凈的行為，大愿圓滿，獲得菩薩的...
【English Translation】 English version The Bodhi mind is the most supreme, It can enable one to obtain unobstructed wisdom, born from the Dharma. The minds of all sentient beings can be distinguished and known, Even the dust of all worlds can still be counted. The realms of the ten directions of empty space, even a single hair can be measured, But the initial Bodhi mind of a Bodhisattva is ultimately immeasurable. Because of the initial Bodhi mind, the Buddhas of the three times (past, present, and future) are born, As well as all kinds of supreme and wonderful joys that all sentient beings can enjoy. The merits praised by the Buddha are all fully possessed because of this, In the realm of the Buddha, there is no doubt in the heart. If one can forever be free from all doubts, Then one can eliminate the immeasurable obstacles of sentient beings. Because of the initial Bodhi mind, the Buddha lands are adorned and purified, Universally enabling all sentient beings to possess subtle wisdom. If one wishes to see the ten directions of the worlds, all the Buddhas of the three times, And also wishes to obtain immeasurable, profound treasures of merit. If one wishes to eliminate the immeasurable suffering of birth and death of sentient beings, One should establish firm vows and quickly arouse the Bodhi mind.
At that time, Bodhisattva Jinjinhui asked Bodhisattva Fahui, 'Buddha-son! A Bodhisattva who has just aroused the Bodhi mind achieves such immeasurable treasures of merit, adorns himself with great adornments, rides the vehicle of all-knowing wisdom, enters the path of Bodhisattvas who have left birth, departs from the world, and aspires to attain perfect enlightenment. The realms where all Buddhas dwell, he can dwell in them, and he is determined to achieve unsurpassed Bodhi.' 'Then, how does this Bodhisattva Mahasattva cultivate merits to make them even more supreme, so that all Tathagatas are pleased, possessing the merits where Bodhisattvas dwell, pure conduct, fulfillment of great vows, and obtain the Bodhisattva's...'
藏，隨其所應而化度之，已能不捨諸波羅蜜，隨所請眾生皆悉度脫，興隆三寶，永使不絕，一切所為善根境界諸行方便，皆悉不虛？
「善哉！佛子！當爲我等演說此法，愿樂欲聞。如諸菩薩所修功德，滅除癡闇、降伏眾魔、制諸外道、離於塵垢、具足成就一切功德，究竟永離惡道諸難。具足清凈甚深智慧，菩薩一切諸地功德，諸波羅蜜。三昧總持，六通三明，清凈之法，莊嚴一切諸佛世界，具足相好，微妙音聲，清凈心行，一切如來力無所畏，十八不共，薩婆若智。具足佛剎，隨成熟眾生，隨時，隨根，無量佛事及諸菩薩無量功德，菩薩正法，菩薩所行，菩薩之道，菩薩境界皆悉滿足，速成如來。一切諸佛無量法藏，悉能守護。分別廣說，開示顯現，眾魔外道所不能壞，攝持正法而無窮盡，於一切世界悉能演說。天王、龍王、夜叉王、乾闥婆王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅伽王、人王、梵王、諸佛法王，皆悉守護此菩薩摩訶薩。一切世間恭敬供養、尊重讚歎，常為諸佛之所護念。一切菩薩皆亦愛敬，得善根力、增長白法，能開諸佛甚深法藏，以大正法而自莊嚴，次第演說菩薩所行。」
爾時，精進慧菩薩欲重宣此義，以偈頌曰：
「善哉愿說大乘法， 菩薩所成諸功德， 深入廣大
【現代漢語翻譯】 現代漢語譯本：『能夠根據眾生不同的根器和需求進行教化引導，已經能夠不捨棄各種波羅蜜（paramita，意為「到彼岸」），隨順所請求的眾生都能夠度脫，使佛法僧三寶興盛，永遠不會斷絕。一切所作所為的善根、境界、修行方便，都真實不虛嗎？』 『太好了！佛子！請為我們演說此法，我們非常樂意聽聞。就像諸位菩薩所修的功德，能夠滅除愚癡黑暗、降伏各種魔障、制服外道、遠離塵垢、具足成就一切功德，最終永遠脫離惡道諸難。具足清凈甚深的智慧，菩薩一切諸地的功德，各種波羅蜜，三昧（samadhi，意為「禪定」）總持，六神通（abhijna，意為「超自然能力」）三明（trividya，意為「三種智慧」），清凈之法，莊嚴一切諸佛世界，具足相好（lakshana，意為「佛的特徵」），微妙音聲，清凈心行，一切如來力（bala，意為「力量」）無所畏（vaisaradya，意為「無畏」），十八不共法（avenika-dharma，意為「佛獨有的十八種功德」），薩婆若智（sarvajna-jnana，意為「一切智」）。具足佛剎（buddha-ksetra，意為「佛的國土」），隨順成熟的眾生，隨時，隨根器，進行無量的佛事以及諸菩薩的無量功德，菩薩的正法，菩薩所行，菩薩之道，菩薩的境界都能夠滿足，迅速成就如來。一切諸佛無量的法藏，都能夠守護。分別廣泛地宣說，開示顯現，眾魔外道所不能破壞，攝持正法而無窮無盡，在一切世界都能夠演說。天王、龍王、夜叉王（yaksa，意為「夜叉」）、乾闥婆王（gandharva，意為「香神」）、阿修羅王（asura，意為「非天」）、迦樓羅王（garuda，意為「金翅鳥」）、緊那羅王（kinnara，意為「歌神」）、摩睺羅伽王（mahoraga，意為「大蟒神」）、人王、梵王、諸佛法王，都守護這位菩薩摩訶薩（bodhisattva-mahasattva，意為「大菩薩」）。一切世間恭敬供養、尊重讚歎，常常被諸佛所護念。一切菩薩也都愛敬，得到善根的力量、增長清凈的法，能夠開啟諸佛甚深的法藏，以大正法來莊嚴自己，次第演說菩薩所行。』 當時，精進慧菩薩想要再次宣說這個道理，用偈頌說道： 『太好了，愿說大乘法，菩薩所成就的各種功德，深入廣大』
【English Translation】 English version: 'Able to transform and guide beings according to their respective capacities and needs, already capable of not abandoning all the paramitas (perfections), able to liberate all beings who request it, causing the flourishing of the Triple Gem (Buddha, Dharma, Sangha), never allowing it to be cut off. Are all the roots of good, realms, practices, and skillful means of all actions true and not false?' 'Excellent! Son of Buddha! Please explain this Dharma for us, we are very eager to hear it. Like the merits cultivated by all Bodhisattvas, able to extinguish the darkness of ignorance, subdue all demons, control the heretics, be free from defilements, fully accomplish all merits, and ultimately be forever free from the difficulties of evil paths. Possessing pure and profound wisdom, the merits of all the Bodhisattva stages, all the paramitas, samadhi (meditative absorption), dharani (retentive power), the six abhijna (supernormal powers), the three trividya (knowledges), the pure Dharma, adorning all Buddha worlds, possessing the marks and characteristics (lakshana) of a Buddha, subtle sounds, pure mind and conduct, all the Tathagata's (Buddha's) powers (bala) and fearlessness (vaisaradya), the eighteen unique qualities (avenika-dharma), sarvajna-jnana (omniscience). Possessing Buddha-ksetra (Buddha-fields), according to the maturity of beings, at any time, according to their capacities, performing immeasurable Buddha activities and the immeasurable merits of all Bodhisattvas, the Bodhisattva's true Dharma, the Bodhisattva's practices, the Bodhisattva's path, the Bodhisattva's realms are all fulfilled, quickly attaining Buddhahood. Able to protect all the immeasurable Dharma treasures of all Buddhas. Separately and extensively explaining, revealing and manifesting, not able to be destroyed by demons and heretics, upholding the true Dharma without end, able to expound it in all worlds. Heavenly kings, dragon kings, yaksa kings, gandharva kings, asura kings, garuda kings, kinnara kings, mahoraga kings, human kings, Brahma kings, and all the Dharma kings of the Buddhas, all protect this Bodhisattva-mahasattva. All the worlds respectfully make offerings, honor and praise, and are always protected by all the Buddhas. All Bodhisattvas also love and respect, obtain the power of good roots, increase pure Dharma, able to open the profound Dharma treasures of all Buddhas, using the great true Dharma to adorn themselves, sequentially expounding the practices of Bodhisattvas.' At that time, the Bodhisattva of Diligent Wisdom, wishing to reiterate this meaning, spoke in verse: 'Excellent, may you speak the Great Vehicle Dharma, the various merits accomplished by Bodhisattvas, deeply entering the vast'
無量行， 具足清凈無師智。 若有菩薩初發心， 成就功德智慧乘， 入離生道出世間， 決定疾得佛菩提。 云何于佛正法中， 修習功德轉增勝， 令諸如來悉歡喜， 佛所住地而得住？ 所行清凈大愿滿， 具足菩薩智慧藏， 悉能度脫一切眾， 而於群生無所著？ 不捨一切波羅蜜， 諸所施為悉不虛， 所請眾生皆能度， 興隆佛法永不絕？ 凈眼境界無障礙， 具足功德求佛道， 人雄所行清凈道， 悉為具足分別說？ 滅除一切愚癡闇， 降伏眾魔制外道， 離垢功德皆成就， 得人中尊妙智慧？ 永離眾難惡道苦， 清凈智慧皆具足， 無量甚深大功德， 成就最勝諸道力？ 得人中上妙智慧， 隨其所應而度之， 不可思議諸佛剎， 自在無量作佛事？ 一切殊勝甚深行， 分別人雄功德藏， 常能護持最勝法， 世間諸難莫能壞？ 云何無畏如師子， 功德具足如滿月， 猶如蓮華不著水， 功德清凈如最勝？」
爾時，法慧菩薩告精進慧菩薩言：「善哉！善哉！佛子多所饒益、多所安樂、多所惠利、哀愍世間諸天人故，能問如是菩薩甚深清凈之行。佛子！汝住甚深真實智慧，大精進力，一心修
【現代漢語翻譯】 現代漢語譯本 無量修行，具足清凈無師之智。 若有菩薩初發菩提心，成就功德智慧之乘， 進入遠離生死的道，超出世間，必定迅速證得佛的菩提。 如何在佛的正法中，修習功德使其更加殊勝， 令諸如來都歡喜，安住于佛所安住的境界？ 所行清凈，大愿圓滿，具足菩薩的智慧寶藏， 能夠度脫一切眾生，而對於眾生沒有執著？ 不捨棄一切波羅蜜（paramita，意為「到彼岸」），所做的一切都不虛妄， 所請的眾生都能度化，使佛法興盛永不衰絕？ 清凈的眼界沒有障礙，具足功德以求佛道， 人中雄杰所行的清凈之道，請為我們詳細分別解說？ 滅除一切愚癡的黑暗，降伏眾魔，制服外道， 遠離垢染的功德都成就，獲得人中至尊的微妙智慧？ 永遠遠離各種災難和惡道的痛苦，清凈的智慧都具足， 無量甚深的大功德，成就最殊勝的各種道力？ 獲得人中最上等的微妙智慧，隨其所應而度化他們， 在不可思議的諸佛剎土，自在無量地做佛事？ 一切殊勝甚深的修行，分別解說人中雄杰的功德寶藏， 常常能夠護持最殊勝的佛法，世間的一切災難都不能破壞？ 如何才能像獅子一樣無畏，功德具足像滿月一樣圓滿， 猶如蓮花不沾染水，功德清凈如同最殊勝的境界？」 這時，法慧菩薩告訴精進慧菩薩說：『善哉！善哉！佛子，爲了饒益眾多眾生，爲了安樂眾多眾生，爲了惠利眾多眾生，爲了哀憫世間諸天人，你能夠問如此菩薩甚深清凈的修行。佛子！你安住于甚深真實的智慧，具有大精進力，一心修習』
【English Translation】 English version Immeasurable practices, possessing pure, uninstructed wisdom. If a Bodhisattva initially generates the aspiration for enlightenment, accomplishing the vehicle of merit and wisdom, Entering the path of detachment from birth, transcending the world, they will surely and swiftly attain Buddhahood. How, within the Buddha's true Dharma, can one cultivate merit to become increasingly superior, Causing all Tathagatas to rejoice, and abide in the state where the Buddha abides? Practicing purely, fulfilling great vows, possessing the treasury of Bodhisattva wisdom, Being able to liberate all beings, yet having no attachment to them? Not abandoning any of the paramitas (paramita, meaning 'to the other shore'), all actions being not in vain, All beings invited can be liberated, causing the Dharma to flourish and never decline? With pure vision, unobstructed, possessing merit to seek the Buddha's path, The pure path practiced by the hero among men, please explain it in detail? Eliminating all the darkness of ignorance, subduing all demons, controlling external paths, Accomplishing all merits free from defilement, attaining the supreme wisdom of the honored among men? Forever free from all calamities and the suffering of evil paths, possessing pure wisdom, Immeasurable, profound, great merit, accomplishing the most supreme powers of the path? Attaining the supreme, subtle wisdom among men, liberating them according to their needs, In the inconceivable Buddha-lands, freely performing Buddha-works immeasurably? All supreme and profound practices, explaining the treasury of merit of the hero among men, Always able to protect the most supreme Dharma, no worldly calamities can destroy it? How can one be fearless like a lion, with merit as complete as the full moon, Like a lotus flower not stained by water, with merit as pure as the most supreme state?' At that time, Bodhisattva Dharma-Wisdom said to Bodhisattva Vigorous-Wisdom: 'Excellent! Excellent! Child of the Buddha, for the benefit of many beings, for the happiness of many beings, for the welfare of many beings, and out of compassion for all the gods and humans in the world, you are able to ask about such profound and pure practices of a Bodhisattva. Child of the Buddha! You abide in profound, true wisdom, possess great vigor, and cultivate with one mind.'
習得不退轉，超出世間，所問自在與如來等。佛子！汝今諦聽，善思念之。我當承佛神力，為汝少說。佛子！此菩薩摩訶薩已得發心功德之藏，應離癡闇、精勤守護、滅諸放逸。
「佛子！菩薩摩訶薩有十種法，得不放逸。何等為十？一者、持戒清凈；二者、遠離愚癡，凈菩提心；三者、舍離諂曲，哀愍眾生；四者、勤修善根，得不退轉；五者、常樂寂靜，遠離在家、出家一切凡夫；六者、心不願樂世間之樂；七者、專精修習諸勝善業；八者、舍離二乘求菩薩道；九者、常習功德心無染污；十者、善能分別自知己身。佛子！是為菩薩修十種行住不放逸。
「佛子！菩薩摩訶薩已能住此不放逸法，又復正行十種凈法。何等為十？
「佛子！此菩薩摩訶薩如說修行，念智成就，舍離調戲諸放逸行，安住甚深微妙善法，常樂求法，心無厭足；隨所聞法，得真實觀，具足出生巧妙智慧，能入佛自在；心常寂定，未曾散亂，聞好聞惡，心無憂喜，猶如大地等視眾生；上中下類悉如佛想。恭敬供養和尚諸師及善知識菩薩法師。唸唸次第，如一切智。佛子！是為菩薩十種凈法。
「佛子！菩薩摩訶薩如是精勤修習念知，不捨方便，心無所倚修甚深法，入于無諍；無量無邊深妙佛法皆悉了知，令諸如來皆悉歡
【現代漢語翻譯】 現代漢語譯本 能夠習得不退轉的境界，超越世俗，所提出的問題自在無礙，與如來等同。佛子！你們現在仔細聽，好好思考。我將憑藉佛的神力，為你們略作解說。佛子！這位菩薩摩訶薩已經獲得了發菩提心的功德寶藏，應當遠離愚癡和黑暗，精勤守護，滅除一切放逸的行為。 佛子！菩薩摩訶薩有十種方法，可以獲得不放逸。是哪十種呢？第一，持戒清凈；第二，遠離愚癡，凈化菩提心；第三，捨棄諂媚虛偽，憐憫眾生；第四，勤修善根，獲得不退轉；第五，常常喜愛寂靜，遠離在家和出家的一切凡夫；第六，內心不貪戀世俗的快樂；第七，專心精進地修習各種殊勝的善業；第八，捨棄二乘（聲聞乘和緣覺乘）的修行，追求菩薩道；第九，常常修習功德，內心沒有染污；第十，善於分辨並瞭解自己的身心。佛子！這就是菩薩修習十種行為，安住于不放逸。 佛子！菩薩摩訶薩已經能夠安住于這種不放逸的法門，又進一步正確地修行十種清凈的法。是哪十種呢？ 佛子！這位菩薩摩訶薩如所說的那樣修行，念和智慧都成就，捨棄調戲和各種放逸的行為，安住于甚深微妙的善法，常常喜愛求法，內心沒有厭倦；隨著所聽聞的佛法，獲得真實的見解，具足出生巧妙的智慧，能夠進入佛的自在境界；內心常常寂靜安定，從未散亂，聽到好聽的或不好聽的，內心都沒有憂愁或喜悅，就像大地一樣平等看待眾生；對上等、中等、下等各類眾生都像看待佛一樣。恭敬供養和尚、諸位老師以及善知識菩薩法師。唸唸相續，如同一切智。佛子！這就是菩薩的十種清凈法。 佛子！菩薩摩訶薩像這樣精勤修習念和智慧，不捨棄方便，內心沒有依靠地修習甚深的法，進入無諍的境界；無量無邊深奧微妙的佛法都完全瞭解，令諸如來都感到歡喜。
【English Translation】 English version Having attained the irreversible state, transcending the world, their questions are unhindered, and they are equal to the Tathagata (如來, Thus Come One). Oh, sons of the Buddha! Now listen carefully and contemplate well. I will, by the power of the Buddha, explain a little for you. Oh, sons of the Buddha! This Bodhisattva Mahasattva (菩薩摩訶薩, Great Bodhisattva) has already obtained the treasure of merits from the aspiration for enlightenment, and should be free from ignorance and darkness, diligently guarding against and extinguishing all laxity. Oh, sons of the Buddha! There are ten dharmas (法, teachings/methods) by which a Bodhisattva Mahasattva attains non-laxity. What are these ten? First, maintaining pure precepts; second, being free from ignorance, purifying the Bodhi mind (菩提心, mind of enlightenment); third, abandoning flattery and deceit, having compassion for all beings; fourth, diligently cultivating roots of goodness, attaining irreversibility; fifth, always delighting in tranquility, staying away from all ordinary people, whether lay or monastic; sixth, not desiring worldly pleasures in their hearts; seventh, focusing diligently on cultivating all superior good deeds; eighth, abandoning the paths of the two vehicles (聲聞乘 and 緣覺乘, Śrāvakayāna and Pratyekabuddhayāna) and pursuing the Bodhisattva path; ninth, constantly cultivating merits with a mind free from defilement; tenth, being able to discern and understand their own body and mind. Oh, sons of the Buddha! These are the ten practices by which a Bodhisattva dwells in non-laxity. Oh, sons of the Buddha! Having been able to dwell in this dharma of non-laxity, the Bodhisattva Mahasattva further correctly practices ten pure dharmas. What are these ten? Oh, sons of the Buddha! This Bodhisattva Mahasattva practices as taught, with mindfulness and wisdom accomplished, abandoning frivolous and lax behaviors, dwelling in profound and subtle good dharmas, always delighting in seeking the Dharma, with no weariness in their hearts; following the Dharma they have heard, they attain true insight, fully possessing the birth of skillful wisdom, able to enter the Buddha's state of freedom; their minds are always tranquil and stable, never scattered, hearing good or bad, their hearts have neither sorrow nor joy, like the earth, they regard all beings equally; they regard all beings of superior, middle, and inferior classes as if they were the Buddha. They respectfully make offerings to their Upadhyayas (和尚, preceptors), teachers, and virtuous friends who are Bodhisattva Dharma masters. Their thoughts are continuous, like the all-knowing wisdom. Oh, sons of the Buddha! These are the ten pure dharmas of a Bodhisattva. Oh, sons of the Buddha! The Bodhisattva Mahasattva, through such diligent practice of mindfulness and wisdom, without abandoning skillful means, with a mind without reliance, cultivates profound dharmas, entering the state of non-contention; they fully understand the immeasurable, boundless, profound, and subtle Buddha dharmas, causing all Tathagatas to rejoice.
喜。
「佛子！菩薩摩訶薩行十種法，能令一切諸佛歡喜。何等為十？一者、所行精勤而不退轉；二者、不惜身命；三者、不求利養；四者、修一切法猶如虛空；五者、巧方便慧，觀察諸法等同法界；六者、分別諸法，心無所倚；七者、常發大愿；八者、成就清凈忍智光明；九者、善知一切損益諸法；十者、所行法門皆悉清凈。佛子！是為菩薩行十種法，能令一切諸佛歡喜。
「佛子！菩薩復安住十法，能令一切諸佛歡喜。何等為十？安住不放逸；安住無生法忍；安住大慈；安住大悲；安住滿足諸波羅蜜；安住菩薩清凈之行；安住滿足無量大愿；安住巧方便；安住一切力；安住一切法；猶如虛空無所依止。佛子！是為菩薩安住十法，能令一切諸佛歡喜。
「佛子！菩薩摩訶薩行十種法，能速成就一切諸地。何等為十？一者、心常樂行諸功德事；二者、行大莊嚴諸波羅蜜道；三者、智慧明達，不隨他語；四者、恒不遠離真善知識；五者、常修精進而不退轉；六者、善取佛意，受持諸法；七者、行諸善根心無憂戚；八者、以大乘莊嚴而自莊嚴，明利慧光普照一切；九者、安住一切諸地法門；十者、同三世佛善根正法。佛子！是為菩薩行十種法，能速成就一切諸地。
「佛子！彼菩薩摩訶薩住諸地
【現代漢語翻譯】 現代漢語譯本 『佛子！菩薩摩訶薩修行十種法，能使一切諸佛歡喜。是哪十種呢？第一，所做的事情精進而不退轉；第二，不吝惜自己的身命；第三，不追求名利供養；第四，修習一切法如同虛空一般；第五，善用方便智慧，觀察諸法等同於法界；第六，分別諸法，心中沒有任何依賴；第七，常常發起大愿；第八，成就清凈的忍辱智慧光明；第九，善於瞭解一切有益和有害的諸法；第十，所修行的法門都清凈無染。佛子！這就是菩薩修行的十種法，能使一切諸佛歡喜。 『佛子！菩薩又安住於十種法，能使一切諸佛歡喜。是哪十種呢？安住于不放逸；安住于無生法忍（對諸法不生不滅的真理的忍可）；安住于大慈（給予眾生快樂的願望）；安住于大悲（拔除眾生痛苦的願望）；安住于圓滿諸波羅蜜（到達彼岸的方法）；安住于菩薩清凈的行為；安住于圓滿無量的大愿；安住于巧妙的方便；安住於一切力量；安住於一切法，如同虛空一樣沒有任何依止。佛子！這就是菩薩安住的十種法，能使一切諸佛歡喜。 『佛子！菩薩摩訶薩修行十種法，能迅速成就一切諸地（菩薩修行的不同階段）。是哪十種呢？第一，心中常常樂於修行各種功德之事；第二，修行以大莊嚴來裝飾的諸波羅蜜道；第三，智慧明達，不隨從他人的言語；第四，恒常不遠離真正的善知識；第五，常常修習精進而不退轉；第六，善於領會佛的意旨，受持諸法；第七，修行各種善根，心中沒有憂愁和悲傷；第八，用大乘的莊嚴來莊嚴自己，明亮的智慧之光普照一切；第九，安住於一切諸地的法門；第十，與三世諸佛的善根正法相同。佛子！這就是菩薩修行的十種法，能迅速成就一切諸地。 『佛子！那些菩薩摩訶薩安住于諸地
【English Translation】 English version 'Buddha's children! A Bodhisattva Mahasattva, by practicing ten dharmas, can make all Buddhas rejoice. What are the ten? First, to be diligent in practice without regression; second, not to be stingy with one's own life; third, not to seek profit or offerings; fourth, to cultivate all dharmas as if they were empty space; fifth, to skillfully use expedient wisdom, observing all dharmas as equal to the Dharma realm; sixth, to distinguish all dharmas without any dependence in the mind; seventh, to constantly make great vows; eighth, to achieve the pure light of patience and wisdom; ninth, to be skilled in understanding all beneficial and harmful dharmas; tenth, all the dharma practices are pure and undefiled. Buddha's children! These are the ten dharmas practiced by a Bodhisattva that can make all Buddhas rejoice.' 'Buddha's children! A Bodhisattva also dwells in ten dharmas that can make all Buddhas rejoice. What are the ten? Dwelling in non-negligence; dwelling in the forbearance of the unproduced dharmas (acceptance of the truth that dharmas neither arise nor cease); dwelling in great loving-kindness (the wish to give happiness to all beings); dwelling in great compassion (the wish to remove suffering from all beings); dwelling in the fulfillment of all paramitas (methods to reach the other shore); dwelling in the pure conduct of a Bodhisattva; dwelling in the fulfillment of immeasurable great vows; dwelling in skillful means; dwelling in all powers; dwelling in all dharmas, like empty space without any dependence. Buddha's children! These are the ten dharmas in which a Bodhisattva dwells that can make all Buddhas rejoice.' 'Buddha's children! A Bodhisattva Mahasattva, by practicing ten dharmas, can quickly achieve all the bhumis (stages of Bodhisattva practice). What are the ten? First, the mind is always joyful in practicing all meritorious deeds; second, to practice the path of the paramitas adorned with great adornments; third, to have clear wisdom and not follow the words of others; fourth, to constantly not be separated from true good teachers; fifth, to constantly cultivate diligence without regression; sixth, to be skilled in understanding the Buddha's intention and uphold all dharmas; seventh, to practice all good roots without sorrow or grief in the mind; eighth, to adorn oneself with the adornments of the Mahayana, with the bright light of wisdom illuminating all; ninth, to dwell in the dharma gates of all the bhumis; tenth, to be the same as the good roots and righteous dharmas of the Buddhas of the three times. Buddha's children! These are the ten dharmas practiced by a Bodhisattva that can quickly achieve all the bhumis.' 'Buddha's children! Those Bodhisattva Mahasattvas dwell in the bhumis'
已，先應修習巧妙方便。隨其所得諸地法門，隨其所得甚深智慧，隨其行業，隨其依果，隨其境界，隨其自在，隨其示現，隨其分別諸勝法門，得諸勝法門已，悉善分別，於一切法而無所著。所有諸法，皆由心造。菩薩摩訶薩若能如是明瞭觀察，則能具足一切諸地。彼菩薩摩訶薩作如是念：『我應速成一切諸地，何以故？我于諸地如說行時，逮得無量諸功德藏，得無量功德藏已，漸到佛地，到佛地已，能作佛事。』是故，菩薩摩訶薩常勤修習、不捨方便、心無憂戚，得大莊嚴，住菩薩住。
「佛子！菩薩摩訶薩復行十法，悉能清凈菩薩諸行。何等為十？一者、悉舍一切，滿眾生意；二者、持戒清凈，無所毀犯；三者、具足忍辱，無有窮盡；四者、勤修方便而不退轉；五者、離癡正念，常定不亂；六者、分別明瞭一切諸法；七者、具足成滿一切眾行；八者、功德尊重心如山王；九者、為一切眾生作清涼池；十者、令一切眾生同諸佛法。佛子！是為菩薩行十種法，悉能清凈菩薩諸行。
「佛子！菩薩摩訶薩如是修行清凈之行，復得十種轉勝妙法。何等為十？一者、他方諸佛皆悉護念；二者、修習長養超勝善根；三者、安住如來巧密方便；四者、常樂親近依善知識；五者、安住精進修不放逸；六者、分別諸法非
【現代漢語翻譯】 現代漢語譯本：首先，應該修習巧妙的方便法門。隨著他所證得的各個地位的法門，隨著他所證得的甚深智慧，隨著他的行業，隨著他所依止的果報，隨著他的境界，隨著他的自在，隨著他的示現，隨著他分別各種殊勝的法門，得到這些殊勝的法門后，都能善巧地分別，對於一切法都不執著。所有一切法，都是由心所造。菩薩摩訶薩如果能夠這樣明瞭地觀察，就能具足一切諸地。這位菩薩摩訶薩這樣想：『我應該快速成就一切諸地，為什麼呢？因為我如果按照諸地所說的去修行，就能獲得無量無邊的功德寶藏，得到無量功德寶藏后，逐漸到達佛地，到達佛地后，就能做佛的事業。』因此，菩薩摩訶薩應當常常勤奮修習，不捨棄方便法門，心中沒有憂愁，得到大莊嚴，安住于菩薩的境界。 『佛子！菩薩摩訶薩又修行十種法，就能完全清凈菩薩的各種修行。是哪十種呢？第一，完全捨棄一切，滿足眾生的意願；第二，持戒清凈，沒有毀犯；第三，具足忍辱，沒有窮盡；第四，勤奮修習方便法門而不退轉；第五，遠離愚癡，保持正念，常常禪定不散亂；第六，分別明瞭一切諸法；第七，具足成就圓滿一切修行；第八，功德尊重，心像山王一樣穩固；第九，為一切眾生作清涼的池水；第十，使一切眾生都與諸佛的教法相同。佛子！這就是菩薩修行的十種法，能夠完全清凈菩薩的各種修行。 『佛子！菩薩摩訶薩像這樣修行清凈的修行，又得到十種更加殊勝的妙法。是哪十種呢？第一，他方世界的諸佛都護念他；第二，修習增長超勝的善根；第三，安住于如來的巧妙秘密方便法門；第四，常常樂於親近依止善知識；第五，安住于精進修行，不放逸；第六，分別諸法，知道它們不是真實存在的；第七，成就一切菩薩的功德；第八，得到一切諸佛的灌頂；第九，得到一切諸佛的加持；第十，得到一切諸佛的授記。佛子！這就是菩薩修行清凈之行所得到的十種轉勝妙法。』
【English Translation】 English version: Firstly, one should cultivate skillful means. According to the dharmas of the various stages one has attained, according to the profound wisdom one has attained, according to one's actions, according to the results one relies on, according to one's realm, according to one's freedom, according to one's manifestations, according to one's discrimination of various superior dharmas, having obtained these superior dharmas, one should skillfully discriminate them, and not be attached to any dharma. All dharmas are created by the mind. If a Bodhisattva Mahasattva can clearly observe in this way, then he can fulfill all the stages. That Bodhisattva Mahasattva thinks thus: 'I should quickly accomplish all the stages. Why? Because when I practice according to what is said in the stages, I will attain immeasurable treasures of merit, and having attained immeasurable treasures of merit, I will gradually reach the Buddha stage. Having reached the Buddha stage, I will be able to do the work of a Buddha.' Therefore, a Bodhisattva Mahasattva should always diligently cultivate, not abandon skillful means, have no sorrow in his heart, attain great adornment, and abide in the Bodhisattva's state. 'Buddha-son! A Bodhisattva Mahasattva also practices ten dharmas, which can completely purify all the practices of a Bodhisattva. What are the ten? First, completely giving up everything, fulfilling the wishes of sentient beings; second, upholding precepts purely, without any violations; third, possessing patience completely, without end; fourth, diligently cultivating skillful means without retreating; fifth, being free from ignorance, maintaining right mindfulness, always in samadhi without distraction; sixth, clearly discriminating all dharmas; seventh, completely accomplishing all practices; eighth, respecting merit, with a mind as firm as a mountain king; ninth, being a cool pond for all sentient beings; tenth, making all sentient beings the same as the Buddhas' teachings. Buddha-son! These are the ten dharmas practiced by a Bodhisattva, which can completely purify all the practices of a Bodhisattva.' 'Buddha-son! A Bodhisattva Mahasattva, practicing pure conduct in this way, also attains ten kinds of even more superior and wonderful dharmas. What are the ten? First, all the Buddhas in other worlds protect and remember him; second, cultivating and growing superior roots of goodness; third, abiding in the Tathagata's skillful and secret means; fourth, always delighting in being close to and relying on good teachers; fifth, abiding in diligent practice, without negligence; sixth, discriminating dharmas, knowing they are not real; seventh, accomplishing all the merits of a Bodhisattva; eighth, receiving the anointment of all the Buddhas; ninth, receiving the blessings of all the Buddhas; tenth, receiving the prediction of all the Buddhas. Buddha-son! These are the ten kinds of superior and wonderful dharmas attained by a Bodhisattva practicing pure conduct.'
總非別；七者、安住具足無上大悲；八者、觀法如實出生智慧；九者、能善修行巧妙方便；十者、一切方便觀如來力。佛子！是為菩薩十種清凈轉勝妙法。
「佛子！菩薩摩訶薩復有十種清凈之愿，何等為十？愿成就眾生，心無憂戚；愿長養善根，嚴凈佛剎；愿恭敬供養一切如來；愿不惜身命，守護正法；愿以種種諸智慧門，悉令眾生生諸佛剎；愿諸菩薩入不二法門，入佛法門分別諸法；愿令一切所欲見佛，悉得見之；愿盡未來際，一切諸劫如須臾頃；愿具足普賢菩薩所愿；愿凈一切種智之門。佛子！是為菩薩摩訶薩十種清凈之愿。
「佛子！菩薩摩訶薩修行十法，悉能滿足一切諸愿，何等為十？一者、生大莊嚴，心無憂戚；二者、轉向勝愿念諸菩薩；三者、所聞十方嚴凈佛剎，悉愿往生；四者、究竟未來際；五者、究竟成就一切眾生、滿足大愿；六者、住一切劫，不覺其久；七者、於一切苦，不以為苦；八者、於一切樂，心無染著；九者、悉善分別無等等解脫；十者、得大涅槃，無有差別。
「佛子！是為菩薩摩訶薩悉能滿足一切諸愿；菩薩摩訶薩滿諸愿已，逮得十種無盡法藏，何等為十？得見諸佛無盡之藏、得陀羅尼無盡之藏、得分別法無盡之藏、得大悲心覆護一切無盡之藏、得諸三昧無盡之
【現代漢語翻譯】 現代漢語譯本： 『總非別』；第七，安住于具足無上的大悲心；第八，如實觀察諸法生出智慧；第九，能夠善巧地修行各種巧妙方便；第十，以一切方便觀察如來的力量。佛子！這就是菩薩的十種清凈殊勝的妙法。
『佛子！菩薩摩訶薩又有十種清凈的願望，是哪十種呢？愿成就眾生，心中沒有憂愁悲傷；愿增長善根，莊嚴清凈佛的國土；愿恭敬供養一切如來（佛的稱號）；愿不惜生命，守護正法（佛的教誨）；愿以種種智慧之門，使一切眾生都往生到諸佛的國土；愿諸菩薩進入不二法門（超越對立的真理），進入佛法之門分別諸法；愿使一切想要見到佛的人，都能見到佛；愿使未來的一切劫數都如須臾一般短暫；愿具足普賢菩薩（象徵菩薩行愿的菩薩）的願望；愿清凈一切種智（佛的智慧）之門。佛子！這就是菩薩摩訶薩的十種清凈的願望。
『佛子！菩薩摩訶薩修行十種法，就能滿足一切願望，是哪十種呢？第一，生起大莊嚴，心中沒有憂愁悲傷；第二，轉向殊勝的願望，憶念諸菩薩；第三，聽到十方莊嚴清凈的佛土，都發愿往生；第四，究竟未來際；第五，究竟成就一切眾生，滿足大愿；第六，安住於一切劫數，不覺得時間長久；第七，對於一切苦，不認為是苦；第八，對於一切樂，心中沒有染著；第九，能夠善巧地分別無等等（無與倫比）的解脫；第十，得到大涅槃（超越生死輪迴的境界），沒有差別。
『佛子！這就是菩薩摩訶薩能夠滿足一切願望的方法；菩薩摩訶薩滿足一切願望后，就能獲得十種無盡的法藏，是哪十種呢？獲得見到諸佛無盡的寶藏、獲得陀羅尼（總持一切法）無盡的寶藏、獲得分別諸法無盡的寶藏、獲得大悲心覆蓋守護一切眾生無盡的寶藏、獲得諸三昧（禪定）無盡的
【English Translation】 English version: 'Not different in totality'; seventh, abiding in the possession of supreme great compassion; eighth, observing dharmas as they truly are, giving rise to wisdom; ninth, being able to skillfully practice various skillful means; tenth, observing the power of the Tathagata (Buddha's title) through all means. Sons of the Buddha! These are the ten pure and excellent dharmas of a Bodhisattva.
'Sons of the Buddha! Furthermore, a Bodhisattva Mahasattva has ten pure vows. What are these ten? Vowing to accomplish sentient beings, with no sorrow or grief in their hearts; vowing to cultivate good roots, adorning and purifying the Buddha lands; vowing to respectfully make offerings to all Tathagatas; vowing to protect the true Dharma (Buddha's teachings) without regard for one's own life; vowing to use various wisdom doors to enable all sentient beings to be reborn in the Buddha lands; vowing that all Bodhisattvas enter the non-dual dharma gate (truth beyond duality), enter the Dharma gate of the Buddha to distinguish all dharmas; vowing that all who wish to see the Buddha may see him; vowing that all future kalpas (eons) be as short as a moment; vowing to fulfill the vows of Samantabhadra Bodhisattva (Bodhisattva symbolizing practice and vows); vowing to purify all doors of omniscience (Buddha's wisdom). Sons of the Buddha! These are the ten pure vows of a Bodhisattva Mahasattva.
'Sons of the Buddha! A Bodhisattva Mahasattva, by practicing ten dharmas, can fulfill all vows. What are these ten? First, generating great adornment, with no sorrow or grief in the heart; second, turning towards supreme vows, remembering all Bodhisattvas; third, upon hearing of the adorned and pure Buddha lands in the ten directions, vowing to be reborn there; fourth, reaching the ultimate future; fifth, ultimately accomplishing all sentient beings, fulfilling great vows; sixth, abiding in all kalpas, not feeling their length; seventh, not regarding any suffering as suffering; eighth, having no attachment to any joy; ninth, being able to skillfully distinguish incomparable liberation; tenth, attaining great Nirvana (state beyond the cycle of birth and death), without any difference.
'Sons of the Buddha! These are the ways in which a Bodhisattva Mahasattva can fulfill all vows; after fulfilling all vows, a Bodhisattva Mahasattva attains ten inexhaustible Dharma treasures. What are these ten? Attaining the inexhaustible treasure of seeing all Buddhas, attaining the inexhaustible treasure of Dharani (mantras that hold all dharmas), attaining the inexhaustible treasure of distinguishing all dharmas, attaining the inexhaustible treasure of great compassion covering and protecting all sentient beings, attaining the inexhaustible treasure of all Samadhis (meditative states)
藏、得滿眾生意功德無盡之藏、得深智慧解法真實無盡之藏、得出生諸通分別眾寶無盡之藏、得一切諸佛威神守護無盡之藏、得分別無量無邊世界智慧無盡之藏。佛子！是為菩薩摩訶薩得十種無盡之藏，成就無量無邊功德之藏。具足凈慧，隨其所應而化度之。
「佛子！云何菩薩摩訶薩隨其所應而化眾生？此菩薩知諸眾生所宜方便；知諸眾生種種因緣；知諸眾生心心所念；知心念已，教對治法：貪慾多者，教不凈觀；瞋恚多者，教大慈觀；愚癡多者，教令分別一切諸法；三毒等分，教以具足勝智法門；樂生死者，教三種苦；著諸有者，教空法門；懈怠眾生，教行精進；我慢眾生，教平等觀；心諂曲者，教菩薩心寂靜非有；如是一切諸煩惱患，教以無量對治法門。具足次第演說義味，分別智慧平等觀法，先後無違。演說諸法破壞之性，而於法界無所散滅，斷除疑惑，令悉歡喜；隨其諸根教入真諦，教諸功德入如來海；說真實際，以壞眾相；教等法界開示法藏；教一切依心無所染；教平等念一切諸佛恭敬親近；教柔軟音而無所著；教一切音而無差別；教殊勝法而無倫匹；教具足一切如來平等智身。菩薩如是，常能化度一切眾生，而心寂定未曾散亂。不捨一切諸波羅蜜，具足莊嚴六波羅蜜，普為一切群生類故。悉能捨
【現代漢語翻譯】 現代漢語譯本：獲得充滿眾生意願的無盡功德寶藏，獲得深刻智慧理解佛法真諦的無盡寶藏，獲得能生出各種神通、分辨各種珍寶的無盡寶藏，獲得一切諸佛威神守護的無盡寶藏，獲得分辨無量無邊世界智慧的無盡寶藏。佛子！這就是菩薩摩訶薩獲得的十種無盡寶藏，成就無量無邊的功德寶藏。具備清凈的智慧，根據眾生的情況而教化他們。 佛子！菩薩摩訶薩如何根據眾生的情況而教化他們呢？這位菩薩知道眾生適合的方便法門；知道眾生種種的因緣；知道眾生心中所想；知道他們心中所想之後，就教導對治的方法：貪慾心重的，教導不凈觀；嗔恚心重的，教導大慈觀；愚癡心重的，教導他們分辨一切諸法；貪嗔癡三毒均等的，教導他們具足殊勝智慧的法門；喜歡生死的，教導他們三種苦；執著于存在的，教導他們空法門；懈怠的眾生，教導他們精進行持；我慢的眾生，教導他們平等觀；心懷諂曲的，教導菩薩心寂靜而非實有；像這樣，對於一切煩惱的病患，教導他們無量的對治法門。按照次第詳細地演說佛法的意義，分辨智慧，平等地觀察諸法，前後沒有矛盾。演說諸法破壞的本性，但在法界中沒有散失，斷除疑惑，使他們都歡喜；根據他們的根器教導他們進入真諦，教導他們將功德融入如來大海；宣說真實際（指事物的真實本質），以此破除一切表象；教導他們等同法界，開示佛法寶藏；教導他們一切都依心而行，不被外物所染；教導他們平等地念誦一切諸佛，恭敬親近；教導他們用柔和的聲音說法，而不執著于聲音；教導他們一切聲音都沒有差別；教導他們殊勝的佛法，而沒有可以比擬的；教導他們具足一切如來平等的智慧之身。菩薩像這樣，常常能夠教化一切眾生，而內心寂靜，不曾散亂。不捨棄一切諸波羅蜜（指到達彼岸的方法），具足莊嚴六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），普遍爲了所有眾生。都能捨棄
【English Translation】 English version: Obtaining the inexhaustible treasury of merit that fulfills the desires of all beings, obtaining the inexhaustible treasury of profound wisdom that understands the true meaning of Dharma, obtaining the inexhaustible treasury that gives rise to various spiritual powers and distinguishes various treasures, obtaining the inexhaustible treasury protected by the majestic power of all Buddhas, and obtaining the inexhaustible treasury of wisdom that distinguishes immeasurable and boundless worlds. O sons of the Buddha! These are the ten inexhaustible treasuries obtained by Bodhisattva Mahasattvas, accomplishing immeasurable and boundless treasuries of merit. Possessing pure wisdom, they transform and guide beings according to their needs. O sons of the Buddha! How do Bodhisattva Mahasattvas transform and guide beings according to their needs? These Bodhisattvas know the expedient methods suitable for all beings; they know the various causes and conditions of all beings; they know the thoughts in the minds of all beings; and after knowing their thoughts, they teach the methods of counteracting them: for those with strong greed, they teach the contemplation of impurity; for those with strong anger, they teach the contemplation of great compassion; for those with strong ignorance, they teach them to distinguish all dharmas; for those with equal measures of greed, anger, and ignorance, they teach the Dharma of possessing superior wisdom; for those who enjoy birth and death, they teach the three kinds of suffering; for those who are attached to existence, they teach the Dharma of emptiness; for lazy beings, they teach them to practice diligence; for arrogant beings, they teach them the contemplation of equality; for those with deceitful minds, they teach that the Bodhisattva's mind is tranquil and non-existent; in this way, for all afflictions and illnesses, they teach immeasurable methods of counteraction. They explain the meaning of the Dharma in detail and in order, distinguishing wisdom, observing all dharmas with equality, without contradiction between beginning and end. They explain the destructive nature of all dharmas, but they are not scattered in the Dharma realm, eliminating doubts and making them all joyful; according to their faculties, they teach them to enter the true reality, teaching them to merge their merits into the ocean of the Tathagata; they proclaim the true reality (referring to the true essence of things), thereby breaking all appearances; they teach them to be equal to the Dharma realm, revealing the treasury of Dharma; they teach them that everything depends on the mind, and not to be defiled by external things; they teach them to equally recite the names of all Buddhas, respectfully approaching them; they teach them to speak with gentle voices, without attachment to sound; they teach them that all sounds are without difference; they teach them the superior Dharma, which has no equal; they teach them to possess the equal wisdom body of all Tathagatas. Bodhisattvas, in this way, are always able to transform and guide all beings, while their minds remain tranquil and never scattered. They do not abandon all Paramitas (methods of reaching the other shore), fully adorning the six Paramitas (generosity, discipline, patience, diligence, meditation, and wisdom), universally for the sake of all living beings. They are able to give up
離內外所有，而未曾起慳吝之心，是名清凈檀波羅蜜。又復不生持戒相故，于戒無著，是名清凈尸波羅蜜。悉能堪忍一切諸苦，聞好聞惡，心無憂喜，未曾傾動猶如大地，是名清凈羼提波羅蜜。勇猛精進、方便修習，其心堅固而不退轉，究竟成就佛智慧門，是名清凈毗梨耶波羅蜜。舍一切欲，離生喜樂清凈次第，入于正受而無所染；燒滅煩惱，生無量定具大神通；次第超越，入于無量諸三昧門，於一三昧門入無量三昧，悉知一切三昧境界，漸具諸佛智慧之地；是名清凈禪波羅蜜。于諸佛所聞法受持，恭敬親近諸善知識，心無疲倦；常樂聞法，無有厭足；所聞諸法，能正觀察，入真實定，舍離一切顛倒邪見；妙善方便，分別了知諸法相海無有自性，修習如來深智慧門；具足一切智慧之力，乘普門慧，能入一切智慧之門；是名清凈般若波羅蜜。示現一切世間威儀，教化眾生心無憂戚。隨其所應示現其身，一切所行，心無染著。示現童蒙黠慧所行；示現生死及解脫門，善能分別諸方便行；示現無量諸莊嚴事，能入一切諸生趣中，解了一切眾生所行；是名清凈方便波羅蜜。究竟成就一切眾生，究竟嚴凈一切世界，究竟供養一切如來，究竟解達諸法真實而無障礙，究竟修行具足法界，究竟未來劫住如須臾頃，究竟未來劫猶如一念
，究竟解達一切成壞，究竟示現一切佛剎，究竟逮得諸佛智慧，是名具足愿波羅蜜。自專正力離眾煩惱，具足清凈能正他力；具足成就無能壞者。大悲力滿足、大慈力平等，悉能覆護一切眾生。陀羅尼力能持一切諸方便義。妙辯才力，令諸眾生皆悉歡喜。諸波羅蜜力莊嚴大乘，弘誓願力未曾斷絕。諸神通力，出生無量具佛神力，覆護一切；是名清凈力波羅蜜。知貪慾增、知瞋恚增、知愚癡增，又知等分分別學地，於一念中，悉知眾生心心所行，能知眾生諸所希望，能知一切諸法真實，解達諸佛深智慧力，普知一切諸法界門；是名清凈智波羅蜜。
「佛子！菩薩摩訶薩如是清凈諸波羅蜜，滿足諸波羅蜜，不捨諸波羅蜜，乘大莊嚴悉能度脫所請眾生。教化一切修習善行，悉令一切永離惡道，勤修精進超出眾難。貪慾多者，教離欲觀；瞋恚多者，教平等觀；邪見多者，教因緣觀；欲界眾生，教離欲恚惡不善法；色界眾生，教增上觀；無色界眾生，教細微智慧；樂聲聞緣覺，教寂靜行；樂大乘者，教以十力莊嚴大乘。如初發心時，見有眾生墮諸惡道，大師子吼，我當知其心病，以諸法門而濟度之。菩薩具足如此智慧，皆能度脫一切眾生。
「佛子！菩薩摩訶薩能如是行者，則能興隆三寶，永使不絕。所以者何？菩
【現代漢語翻譯】 現代漢語譯本：究竟通達一切事物的成住壞空，究竟示現一切佛的國土，究竟獲得諸佛的智慧，這稱為具足愿波羅蜜（愿的圓滿）。自己專注正向的力量，遠離各種煩惱，具足清凈的力量，能夠正確引導他人；具足成就，沒有能破壞的。大悲的力量圓滿，大慈的力量平等，能夠覆蓋保護一切眾生。陀羅尼（總持）的力量能夠保持一切方便法門的意義。美妙的辯才力量，使一切眾生都歡喜。各種波羅蜜（到彼岸）的力量莊嚴大乘，弘大的誓願力量從未斷絕。各種神通的力量，產生無量具足佛的神力，覆蓋保護一切；這稱為清凈力波羅蜜（力量的圓滿）。知道貪慾增長、知道瞋恚增長、知道愚癡增長，也知道等分分別的修學階段，在一念之間，完全知道眾生心中所想，能夠知道眾生所希望的，能夠知道一切諸法的真實，通達諸佛深奧的智慧力量，普遍知道一切諸法界的門徑；這稱為清凈智波羅蜜（智慧的圓滿）。 佛子！菩薩摩訶薩（偉大的菩薩）像這樣清凈各種波羅蜜，圓滿各種波羅蜜，不捨棄各種波羅蜜，乘坐大莊嚴，完全能夠度脫所請求的眾生。教化一切修習善行，使一切永遠脫離惡道，勤奮精進超越各種困難。貪慾多的，教導他們修習離欲的觀想；瞋恚多的，教導他們修習平等觀；邪見多的，教導他們修習因緣觀；欲界眾生，教導他們遠離慾望、嗔恨等不善法；眾生，教導他們修習增上觀；無眾生，教導他們修習細微的智慧；喜歡聲聞緣覺的，教導他們修習寂靜行；喜歡大乘的，教導他們用十力莊嚴大乘。就像最初發心時，看到有眾生墮入各種惡道，發出大獅子吼，『我應當知道他們的心病，用各種法門來救度他們。』菩薩具足這樣的智慧，都能度脫一切眾生。 佛子！菩薩摩訶薩能夠這樣修行，就能興盛三寶，使其永遠不絕。為什麼呢？
【English Translation】 English version: Ultimately understanding the arising, abiding, and ceasing of all things, ultimately manifesting all Buddha lands, ultimately attaining the wisdom of all Buddhas, this is called the perfection of the vow pāramitā (perfection of vows). With focused, righteous power, free from all afflictions, possessing pure power, able to correctly guide others; possessing accomplishments, with nothing able to destroy it. The power of great compassion is complete, the power of great loving-kindness is equal, able to cover and protect all sentient beings. The power of dhāraṇī (mantra) can maintain the meaning of all expedient methods. The power of wonderful eloquence makes all sentient beings rejoice. The power of various pāramitās (perfections) adorns the Mahāyāna, the power of great vows has never ceased. The power of various supernormal abilities produces immeasurable Buddha powers, covering and protecting all; this is called the pure power pāramitā (perfection of power). Knowing the increase of greed, knowing the increase of anger, knowing the increase of ignorance, and also knowing the stages of learning with equal distinction, in a single thought, completely knowing the thoughts and mental activities of sentient beings, able to know what sentient beings hope for, able to know the truth of all dharmas, understanding the profound wisdom power of all Buddhas, universally knowing the gateways of all dharma realms; this is called the pure wisdom pāramitā (perfection of wisdom). O son of Buddha! A Bodhisattva Mahāsattva (great Bodhisattva) who is thus pure in all pāramitās, fulfills all pāramitās, does not abandon all pāramitās, and rides on the great adornment, is fully able to liberate all sentient beings who request it. Teaching all to cultivate good deeds, causing all to forever depart from evil paths, diligently striving to overcome all difficulties. Those with much greed, teach them to contemplate detachment; those with much anger, teach them to contemplate equality; those with much wrong view, teach them to contemplate dependent origination; sentient beings in the desire realm, teach them to abandon desire, hatred, and other unwholesome dharmas; ** sentient beings, teach them to cultivate superior contemplation; ** sentient beings, teach them to cultivate subtle wisdom; those who enjoy the Śrāvakayāna and Pratyekabuddhayāna, teach them to cultivate peaceful practice; those who enjoy the Mahāyāna, teach them to adorn the Mahāyāna with the ten powers. Just like when first generating the aspiration, seeing sentient beings falling into various evil paths, roaring like a great lion, 『I shall know their mental illnesses, and use various dharma methods to save them.』 A Bodhisattva who possesses such wisdom is able to liberate all sentient beings. O son of Buddha! A Bodhisattva Mahāsattva who can practice in this way can cause the Three Jewels to flourish and never cease. Why is this so?
薩摩訶薩教化眾生，發菩提心，是故能令佛寶不斷；開示甚深諸妙法藏，是故能令法寶不斷；具足受持威儀教法，是故能令僧寶不斷。
「複次，悉能讚歎一切大愿，是故能令佛寶不斷；分別解說十二緣起，是故能令法寶不斷；行六和敬，是故能令僧寶不斷。
「複次，下佛種子于眾生田，生正覺芽，是故能令佛寶不斷；不惜身命護持正法，是故能令法寶不斷；善御大眾，心無憂惱，是故能令僧寶不斷；去、來、今佛所說正法，不違其教，是故能令三寶不斷；菩薩如是不斷三寶，一切所行無有不善，彼能悉行一切迴向，決定究竟無上菩提。菩薩如是安住清凈身、口、意業已，所說善根教化眾生，種種方便，所言不虛，能令眾生皆得歡喜。彼菩薩摩訶薩諸所施行，乃至無有一念錯謬，如是一切諸深妙行，皆為智慧方便攝持，悉能迴向無上菩提。
「如是菩薩安住離癡清白法已，于唸唸中具足出生十種莊嚴，何等為十？色身莊嚴，隨應示現；語言莊嚴，除眾疑惑，悉令歡喜；意行莊嚴，於一念中，入諸正受；佛剎莊嚴，滅除一切諸煩惱跡；光明莊嚴，普照十方；眷屬莊嚴，能集勝眾，悉令歡喜；神力莊嚴，隨其所應，自在示現；佛教莊嚴，皆能攝取諸黠慧者；涅槃地莊嚴，一處成道悉能充滿示現十方；
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）教化眾生，發起菩提心（覺悟之心），因此能夠使佛寶（佛陀的教法）不斷傳承；開示甚深微妙的諸法寶藏，因此能夠使法寶（佛陀的教義）不斷傳承；具足受持威儀教法，因此能夠使僧寶（僧團）不斷傳承。 『再者，菩薩能夠讚歎一切大愿，因此能夠使佛寶不斷傳承；分別解說十二緣起（佛教關於因果關係的理論），因此能夠使法寶不斷傳承；奉行六和敬（僧團成員之間應遵守的六種和諧相處之道），因此能夠使僧寶不斷傳承。 『再者，菩薩在眾生的心田中播下佛的種子，使其生出正覺的萌芽，因此能夠使佛寶不斷傳承；不惜身命護持正法，因此能夠使法寶不斷傳承；善於管理大眾，心中沒有憂愁煩惱，因此能夠使僧寶不斷傳承；過去、現在、未來諸佛所說的正法，都不違背其教誨，因此能夠使三寶（佛、法、僧）不斷傳承；菩薩如此使三寶不斷傳承，一切所作所為沒有不善的，他們能夠將一切功德迴向，最終達到無上菩提（最高的覺悟）。菩薩如此安住于清凈的身、口、意業之後，所說的善根教化眾生，用種種方便，所說的話真實不虛，能夠使眾生都感到歡喜。這些菩薩摩訶薩所做的一切，乃至沒有一念的錯誤，像這樣一切深妙的修行，都為智慧和方便所攝持，都能夠迴向無上菩提。 『如此，菩薩安住于遠離愚癡的清凈法之後，在每一個念頭中都具足出生十種莊嚴，是哪十種呢？色身莊嚴，隨應示現；語言莊嚴，消除眾人的疑惑，使他們都感到歡喜；意行莊嚴，在一念之間，進入各種正受（禪定）；佛剎莊嚴，滅除一切煩惱的痕跡；光明莊嚴，普照十方；眷屬莊嚴，能夠聚集殊勝的僧眾，使他們都感到歡喜；神力莊嚴，隨其所應，自在示現；佛教莊嚴，都能夠攝取那些聰慧的人；涅槃地莊嚴，在一處成道，能夠充滿示現十方；
【English Translation】 English version: The Bodhisattva Mahasattva (great Bodhisattva) teaches sentient beings, generates the Bodhi mind (mind of enlightenment), therefore is able to ensure the continuous existence of the Buddha Jewel (Buddha's teachings); reveals the profound and subtle treasures of the Dharma, therefore is able to ensure the continuous existence of the Dharma Jewel (Buddha's doctrine); fully upholds the dignified teachings, therefore is able to ensure the continuous existence of the Sangha Jewel (monastic community). 『Furthermore, they are able to praise all great vows, therefore are able to ensure the continuous existence of the Buddha Jewel; explain the twelve links of dependent origination (Buddhist theory of causality), therefore are able to ensure the continuous existence of the Dharma Jewel; practice the six harmonies (six ways of harmonious living among the Sangha), therefore are able to ensure the continuous existence of the Sangha Jewel.』 『Furthermore, they plant the seeds of Buddhahood in the fields of sentient beings, causing the sprouts of right enlightenment to grow, therefore are able to ensure the continuous existence of the Buddha Jewel; they protect the true Dharma without regard for their own lives, therefore are able to ensure the continuous existence of the Dharma Jewel; they skillfully manage the assembly, with no worries or afflictions in their hearts, therefore are able to ensure the continuous existence of the Sangha Jewel; they do not violate the teachings of the true Dharma spoken by the Buddhas of the past, present, and future, therefore are able to ensure the continuous existence of the Three Jewels (Buddha, Dharma, Sangha); Bodhisattvas thus ensure the continuous existence of the Three Jewels, and all their actions are without fault, they are able to dedicate all merits, ultimately reaching unsurpassed Bodhi (supreme enlightenment). Having thus established themselves in pure body, speech, and mind, the Bodhisattvas use the roots of goodness they have cultivated to teach sentient beings, using various skillful means, their words are true and not false, and they are able to make all sentient beings rejoice. All that these Bodhisattva Mahasattvas do, even down to a single thought, is without error, and all these profound and subtle practices are embraced by wisdom and skillful means, and they are all able to dedicate them to unsurpassed Bodhi.』 『Thus, having established themselves in the pure Dharma free from delusion, Bodhisattvas, in every thought, fully manifest ten kinds of adornments. What are these ten? The adornment of the physical body, appearing as appropriate; the adornment of speech, removing the doubts of all, making them all rejoice; the adornment of mental activity, entering various right samadhis (meditative states) in a single thought; the adornment of the Buddha-field, eliminating all traces of afflictions; the adornment of light, illuminating all ten directions; the adornment of retinue, able to gather a superior assembly, making them all rejoice; the adornment of spiritual power, manifesting freely as appropriate; the adornment of the Buddha's teachings, able to gather all the wise and intelligent; the adornment of the Nirvana ground, achieving enlightenment in one place, able to fully manifest in all ten directions;』
持法莊嚴，隨眾隨時隨其器量而為說法。
「菩薩如是于唸唸中具足出生十種莊嚴已，身、口、意行悉皆清凈，永離愚癡，智慧成就。如此菩薩，若有親近恭敬，隨逐出家聽受法教，隨喜憶念乃至見聞此等眾生必定究竟無上菩提。
「佛子！譬如阿伽陀藥，眾生見者，眾病悉除；菩薩成就如是無量法藏，眾生見者煩惱諸病皆悉除愈，于白凈法心得自在。
「佛子！菩薩摩訶薩若得成就如是方便，安住此法，除滅愚癡。具足智慧故，降伏眾魔；大慈悲心故，制諸外道；具足智慧功德力故，除滅一切心垢煩惱；入金剛定故，具足善根心無憂戚；于先佛所修功德力故，能離一切惡道諸難；清凈智慧悉滿足故，出生菩薩清凈諸地、諸波羅蜜、一切三昧、六通、三明、四無所畏，次第方便智慧力故，凈諸佛剎相好莊嚴；身、口、意凈白凈法力故，得佛十力、四無所畏、十八不共平等佛法；智慧分別速解諸法，一切種智平等正覺諸大願力，如來神力，大智慧力，隨順眾生現諸佛剎；隨應受化，轉大法輪，度脫無量無邊眾生。
「佛子！菩薩摩訶薩如是修行無量法藏，次第具足得如來處；于無量剎修菩薩行，護持正法為大法師，守護攝持如來法藏，成就四辯，于大眾中演暢深法，身相端嚴，說法周備；於四
【現代漢語翻譯】 現代漢語譯本：持守佛法莊嚴，隨順大眾，隨時根據他們的根器和接受能力而說法。
『菩薩像這樣在每一個念頭中都具足出生十種莊嚴之後，身、口、意三方面的行為都清凈，永遠遠離愚癡，成就智慧。這樣的菩薩，如果有親近恭敬、跟隨出家聽受佛法教誨、隨喜憶念乃至見聞的眾生，必定最終成就無上菩提（無上覺悟）。』
『佛子！譬如阿伽陀藥（萬能藥），眾生見到它，所有的疾病都會消除；菩薩成就了這樣無量的法藏，眾生見到他，煩惱和各種疾病都會全部消除，在清凈的佛法中獲得自在。』
『佛子！菩薩摩訶薩如果能夠成就這樣的方便，安住於此法，就能消除愚癡。因為具足智慧，所以能夠降伏眾魔；因為有大慈悲心，所以能夠制服各種外道；因為具足智慧功德的力量，所以能夠消除一切心中的垢染和煩惱；因為進入金剛定（堅固的禪定），所以具足善根，心中沒有憂愁；因為在過去的佛那裡修習功德的力量，所以能夠遠離一切惡道和各種災難；因為清凈的智慧完全圓滿，所以能夠出生菩薩清凈的各個階位、各個波羅蜜（到達彼岸的方法）、一切三昧（禪定）、六通（六種神通）、三明（三種智慧）、四無所畏（四種無所畏懼的自信），通過次第方便的智慧力量，能夠清凈各個佛剎的相好莊嚴；因為身、口、意清凈的白凈法力，所以能夠獲得佛的十力（十種力量）、四無所畏、十八不共法（佛獨有的十八種功德），以及平等佛法；智慧能夠迅速分辨理解各種佛法，一切種智（佛的智慧）平等正覺的各種大願力，如來的神力，大智慧力，隨順眾生顯現各種佛剎；根據眾生應受教化的根器，轉大法輪，度脫無量無邊的眾生。』
『佛子！菩薩摩訶薩像這樣修行無量的法藏，次第具足獲得如來的果位；在無量的佛剎中修行菩薩行，護持正法，成為大法師，守護和攝持如來的法藏，成就四辯（四種辯才），在大眾中宣揚深奧的佛法，身相端正莊嚴，說法周全完備；在四
【English Translation】 English version: Upholding the Dharma with dignity, adapting teachings to the capacity of the assembly and the time.
'Bodhisattvas, having thus fully manifested ten kinds of adornments in every thought, purify their actions of body, speech, and mind, forever abandoning ignorance and attaining wisdom. If beings approach and respectfully follow such Bodhisattvas, leave home to receive Dharma teachings, rejoice in their remembrance, or even see or hear them, they will surely attain unsurpassed Bodhi (supreme enlightenment).'
'O son of the Buddha! It is like the Agada medicine (panacea); when beings see it, all their diseases are cured. Bodhisattvas, having attained such immeasurable Dharma treasures, when beings see them, all their afflictions and diseases are completely healed, and they gain freedom in the pure Dharma.'
'O son of the Buddha! If Bodhisattva Mahasattvas attain such skillful means and abide in this Dharma, they eradicate ignorance. Because they possess wisdom, they subdue all demons; because they have great compassion, they restrain all heretics; because they possess the power of wisdom and merit, they eliminate all defilements and afflictions of the mind; because they enter the Vajra Samadhi (diamond concentration), they possess good roots and have no sorrow; because of the power of merits cultivated with past Buddhas, they can avoid all evil paths and difficulties; because their pure wisdom is fully perfected, they give rise to the pure Bodhisattva stages, all Paramitas (perfections), all Samadhis (meditative absorptions), the six supernormal powers, the three kinds of knowledge, the four fearlessnesses, and through the power of sequential skillful wisdom, they purify the adornments of all Buddha lands; because of the pure power of body, speech, and mind, they attain the ten powers of the Buddha, the four fearlessnesses, the eighteen unique qualities of the Buddha, and the equal Dharma of the Buddha; their wisdom quickly discerns and understands all Dharmas, the great vows of all-knowing wisdom (Buddha's wisdom) and equal right enlightenment, the divine power of the Tathagata, and the power of great wisdom, manifesting various Buddha lands in accordance with beings; according to the capacity of those to be transformed, they turn the great Dharma wheel, liberating immeasurable and boundless beings.'
'O son of the Buddha! Bodhisattva Mahasattvas, cultivating such immeasurable Dharma treasures, gradually attain the position of the Tathagata; in immeasurable Buddha lands, they practice the Bodhisattva path, protect the true Dharma, become great Dharma masters, guard and uphold the Dharma treasures of the Tathagata, attain the four kinds of eloquence, proclaim the profound Dharma in the assembly, have dignified and beautiful forms, and their teachings are comprehensive and complete; in the four
辯才，具足無量巧妙方便，能得無盡諸智慧門，音聲殊妙，演一法言能悅一切，隨宜順導，令得開解，入智慧門。菩薩以如是等無量方便，普為眾生開闡法藏而未曾生懈怠之心；于大眾中，而無所畏，一切世間無能壞者；具足增上般若波羅蜜，次第分別一切法相而無斷絕。勝妙四辯，說一切法，種種譬諭，不可窮盡。具足大悲能令一切清涼悅樂。修習大慈，充遍十方。處師子座，廣為眾生說微妙法。唯除如來無能過者、無能見頂、無能觀察、無能屈者、無能問難，若能窮其言論之辯，無有是處。
「佛子！菩薩摩訶薩成就如是勝妙法已，無邊世界滿中大眾，彼一一身，猶如三千大千世界。菩薩摩訶薩處彼眾中，其身殊特，映蔽大會，皆悉不現。以大慈心，普覆一切。甚深智慧，分別彼心。成就無畏，具足辯才，廣為說法，皆令歡喜。何以故？菩薩摩訶薩成就無量凈智慧故、成就無量巧方便故、成就無量正念力故、成就無盡巧方便故、成就分別諸法陀羅尼故、成就分別諸法深智慧故、成就諸佛威神力故、成就三世諸佛實智慧故、成就三世諸佛清凈巧方便故、成就廣說一切諸佛甚深法藏護持法故、成就三世諸佛勝妙智慧菩薩大愿智慧力故。」
爾時，法慧菩薩說是漸增功德藏已，欲重宣此義，承佛威神，以偈
【現代漢語翻譯】 現代漢語譯本 辯才（指菩薩的辯論才能），具足無量巧妙方便，能獲得無盡的智慧之門，聲音特別美妙，說一句法就能使一切眾生喜悅，隨眾生的根器引導他們，使他們開悟，進入智慧之門。菩薩以這樣無量的方便，普遍為眾生開示佛法寶藏，而從未產生懈怠之心；在大眾之中，毫無畏懼，一切世間的人都不能摧毀他；具足增上般若波羅蜜（指以智慧到達彼岸），次第分別一切法的相狀而沒有間斷。擁有殊勝美妙的四種辯才，宣說一切法，使用種種譬喻，無窮無盡。具足大悲心，能使一切眾生清涼喜悅。修習大慈心，充滿十方世界。坐在獅子座上，為眾生廣說微妙的佛法。除了如來（指佛陀）之外，沒有人能超過他，沒有人能見到他的頂，沒有人能觀察他，沒有人能使他屈服，沒有人能問難他，如果有人能窮盡他的言論辯才，那是沒有可能的事情。 『佛子！菩薩摩訶薩成就這樣殊勝美妙的法之後，無邊世界充滿大眾，他們每一個人的身體，都像三千大千世界一樣巨大。菩薩摩訶薩處在這些大眾之中，他的身體特別殊勝，光芒遮蔽了整個大會，使其他人都看不見。他以大慈悲心，普遍覆蓋一切眾生。以甚深的智慧，分別眾生的心念。成就無畏，具足辯才，廣為說法，使他們都感到歡喜。為什麼呢？因為菩薩摩訶薩成就無量的清凈智慧，成就無量的巧妙方便，成就無量的正念力量，成就無盡的巧妙方便，成就分別諸法的陀羅尼（指總持一切法義的智慧），成就分別諸法的甚深智慧，成就諸佛的威神力，成就三世諸佛的真實智慧，成就三世諸佛的清凈巧妙方便，成就廣說一切諸佛甚深法藏並護持佛法，成就三世諸佛殊勝美妙的智慧和菩薩的大愿智慧力。』 當時，法慧菩薩說完這些漸增功德的寶藏后，想要再次宣說這個道理，承蒙佛的威神力，用偈頌說道：
【English Translation】 English version Eloquence (referring to a Bodhisattva's ability to debate), endowed with immeasurable skillful means, capable of attaining endless gates of wisdom, with a voice of extraordinary beauty, uttering a single Dharma word that can delight all beings, guiding them according to their capacities, enabling them to awaken and enter the gate of wisdom. The Bodhisattva, with such immeasurable skillful means, universally reveals the Dharma treasury to all beings, never generating a mind of laziness; in the midst of the assembly, without fear, no one in the world can destroy him; fully endowed with the supreme Prajna Paramita (referring to reaching the other shore with wisdom), sequentially distinguishing the characteristics of all dharmas without interruption. Possessing the four excellent and wondrous kinds of eloquence, expounding all dharmas, using various metaphors, inexhaustible. Endowed with great compassion, capable of bringing coolness and joy to all beings. Cultivating great loving-kindness, pervading the ten directions. Sitting on the lion throne, widely expounding the subtle Dharma for all beings. Except for the Tathagata (referring to the Buddha), no one can surpass him, no one can see his crown, no one can observe him, no one can subdue him, no one can question him, if someone could exhaust his eloquence, it is impossible. 'Buddha-child! After the Bodhisattva Mahasattva has accomplished such excellent and wondrous dharmas, the boundless worlds are filled with great assemblies, each of their bodies is as vast as a three-thousand great thousand world. The Bodhisattva Mahasattva, being in the midst of these assemblies, his body is particularly extraordinary, his radiance obscures the entire assembly, making others invisible. With great compassion, he universally covers all beings. With profound wisdom, he discerns the thoughts of beings. Accomplishing fearlessness, endowed with eloquence, widely expounding the Dharma, making them all joyful. Why is this so? Because the Bodhisattva Mahasattva has accomplished immeasurable pure wisdom, accomplished immeasurable skillful means, accomplished immeasurable power of right mindfulness, accomplished endless skillful means, accomplished the Dharani (referring to the wisdom that holds all the meanings of the Dharma) of distinguishing all dharmas, accomplished the profound wisdom of distinguishing all dharmas, accomplished the majestic power of all Buddhas, accomplished the true wisdom of all Buddhas of the three times, accomplished the pure skillful means of all Buddhas of the three times, accomplished the wide exposition of all the profound Dharma treasuries of all Buddhas and the protection of the Dharma, accomplished the excellent and wondrous wisdom of all Buddhas of the three times and the power of the Bodhisattva's great vow wisdom.' At that time, Bodhisattva Dharma-wisdom, having spoken of these gradually increasing treasures of merit, wishing to reiterate this meaning, relying on the majestic power of the Buddha, spoke in verses:
頌曰：
「菩薩住初地， 長養功德藏， 修習不放逸， 慧光照十方。 菩薩菩提心， 守護常不忘， 十方諸如來， 心皆大歡喜。 勤修行精進， 正念力堅固， 所行不退轉， 不著於世間。 常樂甚深法， 成就無諍定， 十方諸最勝， 一切皆歡喜。 諸佛歡喜已， 究竟精進度， 成就功德藏， 無量深智慧。 一切行清凈， 具足於諸地， 十方佛本願， 皆悉具足滿。 如是智慧成， 得諸深法藏， 得是法藏已， 隨順於世間。 成就巧方便， 分別眾生心， 隨所應教化， 而為演說法。 已能廣說法， 不捨于自行， 具足波羅蜜， 成就大功德。 已具波羅蜜， 本所請眾生， 無量生死海， 皆悉究竟度。 如是常修習， 日夜無休懈， 興隆佛法僧， 永使不斷絕。 所修無量行， 清白悉具足， 一切皆究竟， 成就最勝地。 菩薩所修行， 真實無虛偽， 度脫眾生類， 離諸煩惱垢。 成就如是法， 除滅愚癡闇， 降伏一切魔， 究竟得菩提。 佛子如是行， 具足如來智， 悉能分別說， 諸佛甚深藏。 若能如是說， 法師中第一，
【現代漢語翻譯】 現代漢語譯本 菩薩安住于初地（菩薩修行階位的第一個階段），增長功德的寶藏， 修習不懈怠，智慧的光芒照耀十方。 菩薩的菩提心（覺悟之心），守護它從不遺忘， 十方諸佛如來，心中都感到無比歡喜。 勤奮修行精進，正念的力量堅固， 所做的一切都不會退轉，不執著於世俗。 常常喜愛甚深的佛法，成就無諍的禪定， 十方一切最殊勝的佛，都感到歡喜。 諸佛歡喜之後，修行精進達到究竟， 成就功德的寶藏，擁有無量深遠的智慧。 一切行為都清凈，具足各個菩薩的階位， 十方諸佛的本願，都完全具足圓滿。 像這樣智慧成就，獲得各種甚深的法藏， 得到這些法藏后，隨順世間的規律。 成就巧妙的方便法門，分別眾生的心念， 根據他們應該接受的教化，而為他們演說佛法。 已經能夠廣泛地說法，但不放棄自身的修行， 具足波羅蜜（到達彼岸的方法），成就大功德。 已經具足波羅蜜，原本所請的眾生， 在無量的生死苦海中，都能夠究竟地度脫。 像這樣常常修習，日夜沒有懈怠， 興盛佛法僧三寶，使之永遠不會斷絕。 所修的無量行，清凈潔白都具足， 一切都達到究竟，成就最殊勝的菩薩地位。 菩薩所修行的，真實不虛偽， 度脫眾生，使他們脫離各種煩惱的污垢。 成就這樣的佛法，消除愚癡的黑暗， 降伏一切魔障，最終獲得菩提（覺悟）。 佛子像這樣修行，具足如來的智慧， 能夠分別解說，諸佛甚深的法藏。 如果能夠像這樣解說，就是法師中的第一。
【English Translation】 English version Bodhisattvas dwelling in the first ground (the first stage of a Bodhisattva's practice), cultivate a treasury of merits, Practicing without negligence, their wisdom light illuminates the ten directions. The Bodhisattva's Bodhi mind (mind of enlightenment), they guard it and never forget, All the Tathagatas (Buddhas) in the ten directions, their hearts are filled with great joy. Diligently practicing with vigor, the power of right mindfulness is firm, All that they do will not regress, they are not attached to the world. They always delight in the profound Dharma, achieving the samadhi (meditative absorption) of non-contention, All the most excellent ones in the ten directions, are all joyful. After the Buddhas are joyful, their practice of vigor reaches its ultimate point, They achieve a treasury of merits, possessing immeasurable and profound wisdom. All their actions are pure, they are complete in all the Bodhisattva grounds, The original vows of all the Buddhas in the ten directions, are all completely fulfilled. When wisdom is thus achieved, they obtain all the profound Dharma treasures, Having obtained these Dharma treasures, they accord with the ways of the world. They achieve skillful means, discerning the minds of sentient beings, According to what they should be taught, they expound the Dharma for them. Having been able to widely expound the Dharma, they do not abandon their own practice, They are complete in the Paramitas (perfections), achieving great merits. Having completed the Paramitas, the sentient beings they originally invited, In the immeasurable ocean of birth and death, they are all ultimately liberated. They constantly practice like this, day and night without rest, They cause the flourishing of the Buddha, Dharma, and Sangha (the three jewels), making sure they never cease. The immeasurable practices they cultivate, are all pure and complete, Everything is brought to its ultimate end, achieving the most excellent Bodhisattva position. The practice of the Bodhisattva, is true and without falsehood, They liberate sentient beings, freeing them from the defilements of all afflictions. Achieving such Dharma, they eliminate the darkness of ignorance, They subdue all demons, ultimately attaining Bodhi (enlightenment). A Buddha's child practices like this, complete in the wisdom of the Tathagata, They are able to explain, the profound Dharma treasures of the Buddhas. If one can explain like this, they are the foremost among Dharma teachers.
等為諸群生， 普雨甘露法。 無極大慈悲， 充滿十方界， 悉能分別知， 一切眾生心。 已了眾生心， 及諸餘心行， 為彼說深法， 無量無有數。 進止常安諦， 猶如大象王， 威猛如師子， 一切莫能害。 不動如須彌， 智慧如大海， 普雨甘露水， 除滅煩惱熱。」
法慧菩薩說是偈已，如來隨喜，大眾奉行。◎◎
大方廣佛華嚴經佛升夜摩天宮自在品第十五
爾時，如來威神力故，十方一切諸佛世界、諸四天下一一閻浮提，皆有如來坐菩提樹下，無不顯現。彼諸菩薩各承佛神力，說種種法，皆悉自謂在於佛所。爾時，世尊威神力故，不離道樹及帝釋宮，向夜摩天寶莊嚴殿。
時，彼天王遙見佛來，即于殿上敷蓮華藏寶師子座；十萬種寶以為莊嚴；十萬寶帳，彌覆其上；十萬寶網，以為珓珞；次上十萬眾妙寶蓋，又復十萬天諸華蓋、天繒、雜寶，以為垂帶；十萬瓔珞而莊嚴之；十萬寶衣以敷其上；十萬天子在前立侍；十萬梵天而圍繞之；十萬菩薩在前讚歎；十萬光明以為照耀；十萬妓樂自然演出；十萬正法娛樂音聲；十萬善根妙相顯現；十萬如來威神護持；十萬功德藏而長養之；十萬三昧而嚴凈之；十萬愿藏以為清凈；十萬奇特
【現代漢語翻譯】 現代漢語譯本 平等地爲了所有眾生，普遍降下甘露般的佛法。 擁有無邊廣大的慈悲，充滿整個十方世界， 完全能夠分別瞭解，一切眾生的心念。 已經明瞭眾生的心，以及其他各種心行， 為他們宣說深奧的佛法，無量無邊。 進退舉止常常安穩真實，猶如大象王一般， 威猛如獅子，一切都不能傷害。 不動搖如須彌山（Mount Sumeru），智慧如大海， 普遍降下甘露之水，消除煩惱的熾熱。
法慧菩薩說完這首偈頌后，如來隨喜讚歎，大眾都遵奉實行。
《大方廣佛華嚴經·佛升夜摩天宮自在品第十五》
這時，由於如來的威神力，十方一切諸佛世界、諸四天下中每一個閻浮提（Jambudvipa，指我們所居住的這個世界），都有如來坐在菩提樹下，無不顯現。那些菩薩各自承受佛的神力，宣說種種佛法，都各自認為自己在佛的身邊。這時，世尊由於威神力的緣故，沒有離開菩提樹和帝釋宮（Indra's palace），前往夜摩天（Yama Heaven）的寶莊嚴殿。
當時，那位天王遙遠地看見佛陀到來，立即在殿上鋪設蓮花藏寶獅子座；用十萬種寶物來裝飾；用十萬寶帳覆蓋在上面；用十萬寶網作為瓔珞；接著是十萬眾妙寶蓋，又加上十萬天上的華蓋、天繒、雜寶，作為垂帶；用十萬瓔珞來莊嚴它；用十萬寶衣鋪在上面；十萬天子在前面侍立；十萬梵天（Brahma）圍繞著它；十萬菩薩在前面讚歎；十萬光明作為照耀；十萬種伎樂自然地演奏；十萬種正法娛樂的聲音；十萬種善根的微妙相顯現；十萬如來的威神護持；十萬功德藏來滋養它；十萬三昧（Samadhi，禪定）來莊嚴清凈它；十萬愿藏作為清凈；十萬種奇特
【English Translation】 English version Equally for all living beings, universally raining down the Dharma like sweet dew. Possessing boundless great compassion, filling the entire ten directions, Completely able to discern and understand, the minds of all sentient beings. Having understood the minds of sentient beings, and all other mental activities, For them, expounding the profound Dharma, immeasurable and without number. In movement and stillness, always stable and truthful, like a great elephant king, Powerful and fierce like a lion, nothing can harm it. Unmoving like Mount Sumeru, wisdom like the great ocean, Universally raining down the water of sweet dew, eliminating the heat of afflictions.
After Bodhisattva Dharma Wisdom finished reciting this verse, the Tathagata rejoiced, and the assembly practiced accordingly.
The Great Extensive Buddha Flower Adornment Sutra, The Fifteenth Chapter on the Tathagata Ascending to the Yama Heaven Palace and Being at Ease
At that time, due to the Tathagata's majestic spiritual power, in all the Buddha worlds of the ten directions, in each of the four continents, in each Jambudvipa (the world we inhabit), there was a Tathagata sitting under the Bodhi tree, all appearing. Those Bodhisattvas, each receiving the Buddha's spiritual power, expounded various Dharmas, each thinking they were in the presence of the Buddha. At that time, due to the World Honored One's majestic spiritual power, without leaving the Bodhi tree and Indra's palace, he went to the Treasure Adorned Palace of the Yama Heaven.
At that time, that heavenly king, seeing the Buddha coming from afar, immediately spread a lotus-treasured lion throne on the palace; adorned with ten myriad kinds of treasures; covered with ten myriad treasure canopies above it; using ten myriad treasure nets as necklaces; followed by ten myriad wonderful treasure canopies, and also ten myriad heavenly flower canopies, heavenly silks, and various treasures, as hanging ornaments; adorned with ten myriad necklaces; covered with ten myriad treasure garments; ten myriad heavenly beings stood in attendance in front; ten myriad Brahmas surrounded it; ten myriad Bodhisattvas praised in front; ten myriad lights illuminated; ten myriad kinds of music naturally played; ten myriad sounds of righteous Dharma entertainment; ten myriad subtle appearances of good roots manifested; ten myriad Tathagatas' majestic spiritual power protected; ten myriad merit treasuries nurtured it; ten myriad Samadhis (meditative states) adorned and purified it; ten myriad vow treasuries served as purity; ten myriad extraordinary
未曾有法勝相顯出；十萬妙法而現在前；十萬自在處處普現；十萬功德妙相等起；十萬音聲演出諸法。
時，彼天王莊嚴寶蓮華藏師子座已，合掌恭敬白佛言：「善來世尊！唯愿哀愍處此宮殿。」時，佛受請，即升寶殿，一切十方夜摩天宮，亦復如是。
爾時，天王無量音樂寂然無聲，即自憶念過去佛所所種善根，以偈頌曰：
「名稱如來聞十方， 諸吉祥中最無上， 來入摩尼莊嚴殿， 是故此處最吉祥。 寶王如來世間燈， 諸吉祥中最無上， 來入甘露上味殿， 是故此處最吉祥。 喜王如來慧無量， 諸吉祥中最無上， 來入雜寶莊嚴殿， 是故此處最吉祥。 慧眼如來世間燈， 諸吉祥中最無上， 來入殊特最勝殿， 是故此處最吉祥。 饒益如來義無量， 諸吉祥中最無上， 來入清凈寶山殿， 是故此處最吉祥。 無師如來世間尊， 諸吉祥中最無上， 來入微妙寶香殿， 是故此處最吉祥。 天人中尊世間燈， 諸吉祥中最無上， 來入輕微妙香殿， 是故此處最吉祥。 無去如來論師子， 諸吉祥中最無上， 來入明凈普眼殿， 是故此處最吉祥。 分別如來功德持， 諸吉祥中最無上， 來入娛樂莊嚴殿
【現代漢語翻譯】 現代漢語譯本 從未有過的殊勝之法顯現出來；十萬種微妙的法門同時展現；十萬種自在的境界處處普遍顯現；十萬種功德的微妙相貌同時生起；十萬種音聲演說各種佛法。 當時，那位天王莊嚴地佈置好寶蓮花藏獅子座后，合掌恭敬地對佛說：『世尊，您來得真好！希望您能慈悲憐憫，在此宮殿中安住。』當時，佛接受了邀請，隨即升上寶殿，所有十方夜摩天宮，也都是如此。 這時，天王所奏的無量音樂都寂靜無聲，他憶念起過去諸佛所種下的善根，用偈頌說道： 『名稱如來（佛名，意為名聲遠揚的佛）名聞十方，在一切吉祥中最為無上，來到這摩尼（寶珠）莊嚴的宮殿，因此這裡最為吉祥。 寶王如來（佛名，意為如寶珠般珍貴的佛）是世間的明燈，在一切吉祥中最為無上，來到這甘露（不死之藥）上味的宮殿，因此這裡最為吉祥。 喜王如來（佛名，意為帶來喜悅的佛）的智慧無量，在一切吉祥中最為無上，來到這雜寶莊嚴的宮殿，因此這裡最為吉祥。 慧眼如來（佛名，意為具有智慧之眼的佛）是世間的明燈，在一切吉祥中最為無上，來到這殊特最勝的宮殿，因此這裡最為吉祥。 饒益如來（佛名，意為利益眾生的佛）的意義無量，在一切吉祥中最為無上，來到這清凈寶山的宮殿，因此這裡最為吉祥。 無師如來（佛名，意為無需老師教導的佛）是世間的尊者，在一切吉祥中最為無上，來到這微妙寶香的宮殿，因此這裡最為吉祥。 天人中尊（佛的尊稱）是世間的明燈，在一切吉祥中最為無上，來到這輕妙香的宮殿，因此這裡最為吉祥。 無去如來（佛名，意為不來不去的佛）是論師中的獅子，在一切吉祥中最為無上，來到這明凈普眼的宮殿，因此這裡最為吉祥。 分別如來（佛名，意為能分別諸法的佛）持有功德，在一切吉祥中最為無上，來到這娛樂莊嚴的宮殿
【English Translation】 English version Unprecedented, supreme dharmas manifested; ten myriad wondrous dharmas appeared simultaneously; ten myriad states of freedom universally manifested everywhere; ten myriad meritorious virtues and exquisite forms arose together; ten myriad voices expounded all dharmas. At that time, the heavenly king, having adorned the lion throne of the jeweled lotus treasury, respectfully joined his palms and said to the Buddha, 'Welcome, World Honored One! May you have compassion and reside in this palace.' Then, the Buddha accepted the invitation and ascended the jeweled palace, and all the palaces of the Trayastrimsa heavens in the ten directions were also like this. At that time, the immeasurable music of the heavenly king became silent, and he recalled the roots of goodness planted by the Buddhas of the past, and spoke in verses: 'The Tathagata named 'Renown' (a Buddha whose name means 'far-reaching fame') is heard in the ten directions, the most supreme among all auspiciousness, having come to this palace adorned with mani (jewels), therefore this place is most auspicious. The Tathagata 'Jewel King' (a Buddha whose name means 'precious like a jewel') is the lamp of the world, the most supreme among all auspiciousness, having come to this palace of ambrosia (the drink of immortality), therefore this place is most auspicious. The Tathagata 'Joy King' (a Buddha whose name means 'bringer of joy') has immeasurable wisdom, the most supreme among all auspiciousness, having come to this palace adorned with various jewels, therefore this place is most auspicious. The Tathagata 'Wisdom Eye' (a Buddha whose name means 'possessor of the eye of wisdom') is the lamp of the world, the most supreme among all auspiciousness, having come to this unique and supreme palace, therefore this place is most auspicious. The Tathagata 'Beneficial' (a Buddha whose name means 'beneficial to beings') has immeasurable meaning, the most supreme among all auspiciousness, having come to this pure jeweled mountain palace, therefore this place is most auspicious. The Tathagata 'Without Teacher' (a Buddha whose name means 'self-taught') is the honored one of the world, the most supreme among all auspiciousness, having come to this palace of subtle and precious fragrance, therefore this place is most auspicious. The honored one among gods and humans (a title for the Buddha) is the lamp of the world, the most supreme among all auspiciousness, having come to this palace of light and subtle fragrance, therefore this place is most auspicious. The Tathagata 'Without Going' (a Buddha whose name means 'neither coming nor going') is the lion among debaters, the most supreme among all auspiciousness, having come to this bright and all-seeing palace, therefore this place is most auspicious. The Tathagata 'Discriminating' (a Buddha whose name means 'able to discriminate dharmas') holds merit, the most supreme among all auspiciousness, having come to this palace adorned for enjoyment
， 是故此處最吉祥。 苦行如來利世間， 諸吉祥中最無上， 來入等色普照殿， 是故此處最吉祥。」
如此間夜摩天王，佛神力故，憶念過去諸等正覺，以偈讚歎。如是十方一切世界夜摩天王，各自憶念過去佛所所種善根，以偈讚歎，亦復如是。
爾時，世尊升其寶殿，寶蓮華藏師子座上結跏趺坐。爾時，寶殿忽然廣博猶如夜摩天處，十方世界亦復如是。
大方廣佛華嚴經夜摩天宮菩薩說偈品第十六
爾時，十方各過十萬佛剎塵數世界，有世界名無量慧、次名幢慧、次名地慧、次名勝慧、次名燈慧、次名金剛慧、次名安樂慧、次名日慧、次名清凈慧、次名梵慧。其佛號常住眼、次號無量眼、次號真實眼、次號不動眼、次號天眼、次號清凈眼、次號安諦眼、次號明相眼、次號無上眼、次號凈光澤眼。其菩薩名功德林、次名慧林、次名勝林、次名無畏林、次名慚愧林、次名精進林、次名力成就林、次名堅固林、次名如來林、次名智林。此諸菩薩各于其國佛所凈修梵行。
爾時，佛神力故，彼諸菩薩各與一佛世界塵數菩薩來詣佛所，恭敬禮拜。佛神力故，隨所來方化作寶藏師子之座，結跏趺坐，充滿十方。如此世界夜摩天上菩薩雲集，十方世界亦復如是。
爾時，世
【現代漢語翻譯】 因此，這裡是最吉祥的地方。 苦行如來（指通過苦修證悟的佛陀）利益世間，在所有吉祥中最為無上， 他來到普照一切的等色殿（指佛陀所處的宮殿），因此這裡是最吉祥的地方。」 這時，夜摩天王（欲界六天之一，居於須彌山頂）因為佛陀的神力，回憶起過去諸位等正覺（指佛陀），用偈頌讚嘆。像這樣，十方一切世界的夜摩天王，各自回憶起過去佛所種下的善根，也用偈頌讚嘆，情況也是如此。 這時，世尊（指釋迦牟尼佛）升上他的寶殿，在寶蓮華藏師子座上結跏趺坐（指佛陀的坐姿）。這時，寶殿忽然變得廣闊，猶如夜摩天所處的地方，十方世界也是如此。 《大方廣佛華嚴經》夜摩天宮菩薩說偈品第十六 這時，從十方各過十萬佛剎塵數的世界，有世界名為無量慧、其次名為幢慧、其次名為地慧、其次名為勝慧、其次名為燈慧、其次名為金剛慧、其次名為安樂慧、其次名為日慧、其次名為清凈慧、其次名為梵慧。他們的佛號分別為常住眼、其次為無量眼、其次為真實眼、其次為不動眼、其次為天眼、其次為清凈眼、其次為安諦眼、其次為明相眼、其次為無上眼、其次為凈光澤眼。他們的菩薩名為功德林、其次名為慧林、其次名為勝林、其次名為無畏林、其次名為慚愧林、其次名為精進林、其次名為力成就林、其次名為堅固林、其次名為如來林、其次名為智林。這些菩薩各自在他們的國土佛所凈修梵行（指清凈的修行）。 這時，因為佛陀的神力，那些菩薩各自帶領一個佛世界塵數（指數量極多）的菩薩來到佛陀所在之處，恭敬禮拜。因為佛陀的神力，隨著他們所來的方向，化作寶藏師子之座，結跏趺坐，充滿十方。就像這個世界的夜摩天上的菩薩雲集一樣，十方世界也是如此。 這時，世尊
【English Translation】 Therefore, this is the most auspicious place. The ascetic Tathagata (referring to the Buddha who attained enlightenment through ascetic practices) benefits the world, and is the most supreme among all auspicious things, He comes to the Hall of Equal Colors that illuminates all, therefore this is the most auspicious place.」 At this time, the Yama Heaven King (one of the six heavens of the desire realm, located on the summit of Mount Sumeru), due to the Buddha's divine power, recalled the past Buddhas of Equal and Righteous Enlightenment (referring to the Buddhas), and praised them with verses. In this way, the Yama Heaven Kings of all the worlds in the ten directions, each recalled the good roots planted by the past Buddhas, and also praised them with verses, and the situation was the same. At this time, the World Honored One (referring to Shakyamuni Buddha) ascended his precious palace, and sat in the lotus-treasury lion seat in the lotus position (referring to the Buddha's sitting posture). At this time, the precious palace suddenly became vast, like the place where the Yama Heaven is located, and the worlds in the ten directions were also like this. The Sixteenth Chapter, 'Verses of the Bodhisattvas in the Yama Heaven Palace' of the Avatamsaka Sutra At this time, from each of the ten directions, passing through worlds as numerous as the dust particles of ten hundred thousand Buddha lands, there were worlds named Immeasurable Wisdom, followed by Banner Wisdom, followed by Earth Wisdom, followed by Superior Wisdom, followed by Lamp Wisdom, followed by Vajra Wisdom, followed by Bliss Wisdom, followed by Sun Wisdom, followed by Pure Wisdom, followed by Brahma Wisdom. Their Buddhas were named Constant Eye, followed by Immeasurable Eye, followed by True Eye, followed by Immovable Eye, followed by Heavenly Eye, followed by Pure Eye, followed by An-di Eye, followed by Bright Sign Eye, followed by Supreme Eye, followed by Pure Luster Eye. Their Bodhisattvas were named Merit Forest, followed by Wisdom Forest, followed by Superior Forest, followed by Fearless Forest, followed by Shame Forest, followed by Diligence Forest, followed by Power Accomplishment Forest, followed by Firm Forest, followed by Tathagata Forest, followed by Wisdom Forest. These Bodhisattvas each purified and practiced Brahma conduct (referring to pure practice) in their respective Buddha lands. At this time, due to the Buddha's divine power, those Bodhisattvas each led Bodhisattvas as numerous as the dust particles of a Buddha world (referring to an extremely large number) to the place where the Buddha was, and respectfully bowed. Due to the Buddha's divine power, following the direction from which they came, precious lion seats were transformed, and they sat in the lotus position, filling the ten directions. Just as the Bodhisattvas in the Yama Heaven of this world gathered, so did the worlds in the ten directions. At this time, the World Honored One
尊從兩足指放百千億妙色光明，普照十方一切世界、諸四天下、菩提樹下夜摩天宮蓮華藏寶師子座，如來神力及諸大會，皆悉顯現。
爾時，功德林菩薩承佛神力，普觀十方，以偈頌曰：
「普放凈光明， 遍照十方界， 一切悉睹佛， 通達無障礙。 佛處夜摩宮， 蓮華寶座上， 一切諸世間， 奇特未曾有。 讚歎十如來， 眾生皆悉聞， 世尊大眾會， 一切無不見。 普於十方界， 演說無上法， 亦悉同名字， 如我菩薩眾， 各從十方界， 來詣於此處， 彼諸上人等， 清凈修梵行。 彼諸如來等， 亦各同名號， 見佛清凈剎， 自在神通力。 一切見如來， 人中或道場， 又復見世尊， 處此夜摩宮， 一切諸世間， 莫能思議佛， 隨彼眾生愿， 一切皆悉見。 眾生見如來， 無量自在力， 離世大仙人， 功德藏無量。 遊行十方界， 一切無障礙， 一身為無量， 無量身為一。 功德甚深妙， 一切莫能測， 無著無所依， 清凈如虛空。」
爾時，慧林菩薩承佛神力，普觀十方，以偈頌曰：
「不可思議劫， 天人師難值， 離垢諸大人， 此會亦難遇。
【現代漢語翻譯】 現代漢語譯本 佛陀從雙足的腳趾間放出百千億種美妙的光芒，普遍照耀十方一切世界、所有四天下（四大洲）的菩提樹下、夜摩天宮（欲界六天之一）的蓮花寶師子座。如來的神力和所有大會的景象，都完全顯現出來。
這時，功德林菩薩（Bodhisattva Guṇavṛkṣa）承蒙佛陀的神力，普遍觀察十方，以偈頌說道：
『普遍放出清凈的光明， 遍照十方世界， 一切眾生都得見到佛陀， 通達無礙。 佛陀安住于夜摩天宮， 在蓮花寶座之上， 一切世間， 都覺得奇特，前所未有。 讚歎十方如來， 眾生都聽聞到， 世尊的大眾集會， 一切都無所不見。 普遍在十方世界， 演說無上的佛法， 也都有相同的名字， 如同我們這些菩薩眾， 各自從十方世界， 來到這裡， 那些上人等， 清凈地修持梵行。 那些如來等， 也各自有相同的名號， 見到佛陀清凈的剎土， 自在的神通力量。 一切眾生見到如來， 在人間或道場， 又見到世尊， 安住於此夜摩天宮， 一切世間， 都無法思議佛陀的境界， 隨著眾生的願望， 一切都能見到。 眾生見到如來， 無量的自在力量， 遠離世俗的大仙人， 功德的寶藏無量無邊。 十方世界， 一切都無障礙， 一身化為無量身， 無量身又化為一身。 功德極其深奧微妙， 一切都無法測度， 無所執著，無所依賴， 清凈如同虛空。』
這時，慧林菩薩（Bodhisattva Prajñāvṛkṣa）承蒙佛陀的神力，普遍觀察十方，以偈頌說道：
『不可思議的劫數中， 天人導師難以值遇， 遠離垢染的大人們， 這樣的集會也難以遇到。
【English Translation】 English version From between the toes of his two feet, the Buddha emitted hundreds of thousands of billions of exquisite rays of light, illuminating all the worlds in the ten directions, the four continents (the four great continents) beneath the Bodhi tree, and the jeweled lion throne in the Lotus Treasury of the Yama Heaven (one of the six heavens of the Desire Realm). The Buddha's divine power and the entire assembly were all fully manifested.
At that time, Bodhisattva Guṇavṛkṣa, empowered by the Buddha's divine might, surveyed the ten directions and spoke in verse:
'Universally emitting pure light, Illuminating all realms in the ten directions, All beings see the Buddha, Understanding without obstruction. The Buddha dwells in the Yama Heaven, Upon a jeweled lotus throne, All the worlds, Find it wondrous and unprecedented. Praising the Tathagatas of the ten directions, All beings hear it, The assembly of the World Honored One, All see everything without exception. Universally in the ten directions, Expounding the supreme Dharma, They also have the same names, Like us, the Bodhisattva assembly, Each from the ten directions, Come to this place, Those noble ones, Purely cultivate Brahma conduct. Those Tathagatas, Also each have the same names, Seeing the Buddha's pure lands, With free and divine powers. All beings see the Tathagata, In the human realm or the Bodhimanda, And also see the World Honored One, Dwelling in this Yama Heaven, All the worlds, Cannot fathom the Buddha's realm, According to the wishes of beings, All can see. Beings see the Tathagata, With immeasurable free power, The great sage who has left the world, The treasure of merit is boundless. The ten directions, All without obstruction, One body becomes immeasurable, Immeasurable bodies become one. Merit is profound and subtle, All cannot fathom it, Without attachment, without reliance, Purity like the void.'
At that time, Bodhisattva Prajñāvṛkṣa, empowered by the Buddha's divine might, surveyed the ten directions and spoke in verse:
'In immeasurable kalpas, The teacher of gods and humans is hard to encounter, The great ones who are free from defilement, Such an assembly is also hard to meet.'
悉皆一切智， 慧光靡不照， 演說深妙法， 饒益於眾生。 一切諸世間， 常為癡冥蔽， 如來世燈明， 皆悉能除滅。 施戒忍精進， 禪定三昧藏， 修習深妙智， 普照於一切。 如來無與等， 何況有勝者？ 顛倒取諸法， 是故不見佛。 自在神通力， 無量難思議， 無來亦無去， 說法度眾生。 若有得聞見， 清凈天人師， 永出諸惡道， 遠離一切苦。 無量無數劫， 修習求菩提， 逮成等正覺， 廣度諸群生。 不可思議劫， 供養無量佛， 若能解是義， 功德勝於彼。 雖施無量剎， 滿中諸珍寶， 不能解此義， 終不成正覺。」
爾時，勝林菩薩承佛神力，普觀十方，以偈頌曰：
「猶如春后月， 虛空無雲曀， 日曜清凈光， 一切無不照。 光明無限量， 世間無能數， 有眼尚不知， 何況盲冥者？ 如來亦如是， 功德光無量， 無量無數劫， 莫能分別知。 光明無來處， 去亦無所至， 不生亦不滅， 空寂無所有。 未來一切法， 悉無有來者， 無生無現在， 是故無過去。 一切法無生， 亦復無有滅， 若能如是解，
【現代漢語翻譯】 現代漢語譯本 完全通曉一切智慧，智慧的光芒無處不照耀， 宣說深奧微妙的佛法，利益所有的眾生。 一切世間，常常被愚癡和黑暗所矇蔽， 如來是世間的明燈，能夠完全消除這些矇蔽。 佈施、持戒、忍辱、精進，禪定和三昧的寶藏， 修習深奧微妙的智慧，普遍照耀一切。 如來是無與倫比的，更何況有能勝過他的呢？ 因為顛倒地執取諸法，所以不能見到佛。 自在的神通力量，無量無邊難以思議， 沒有來處也沒有去處，說法度化眾生。 如果有人能夠聽聞和見到，清凈的天人導師（指佛陀）， 將永遠脫離各種惡道，遠離一切痛苦。 在無量無數的劫數中，修習並尋求菩提（覺悟）， 最終成就無上正等正覺，廣度一切眾生。 在不可思議的劫數中，供養無量無數的佛， 如果能夠理解這個道理，功德勝過前者。 即使佈施無量國土，充滿各種珍寶， 如果不能理解這個道理，終究不能成就正覺。
這時，勝林菩薩（Sheng Lin Pusa）承蒙佛的神力，普遍觀察十方，用偈頌說道：
猶如春季之後的月亮，虛空中沒有云霧遮蔽， 太陽的光芒清凈明亮，一切都被照耀。 光明沒有邊際，世間沒有人能夠數清， 有眼睛的人尚且不能知道，更何況是盲目無知的人呢？ 如來也是這樣，功德的光芒無量無邊， 經過無量無數的劫數，也不能分別知曉。 光明沒有來處，去也沒有去處， 不生也不滅，空寂而無所有。 未來的一切法，都沒有來處， 沒有生起也沒有現在，所以也沒有過去。 一切法沒有生起，也沒有滅亡， 如果能夠這樣理解，
【English Translation】 English version Completely knowing all wisdom, the light of wisdom shines everywhere, Expounding the profound and subtle Dharma, benefiting all sentient beings. All the worlds are often obscured by ignorance and darkness, The Tathagata (Rulai) is the lamp of the world, capable of completely eliminating these obscurations. Generosity, discipline, patience, diligence, the treasures of meditation and samadhi, Cultivating profound and subtle wisdom, universally illuminating everything. The Tathagata is unparalleled, let alone someone who can surpass him? Because of the inverted grasping of all dharmas, one cannot see the Buddha. The power of unconstrained supernatural abilities, immeasurable and inconceivable, Without coming or going, teaching the Dharma to liberate sentient beings. If one can hear and see, the pure teacher of gods and humans (referring to the Buddha), One will forever escape all evil paths, and be free from all suffering. In immeasurable and countless kalpas (eons), cultivating and seeking Bodhi (enlightenment), Finally attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), widely liberating all beings. In inconceivable kalpas, making offerings to immeasurable Buddhas, If one can understand this principle, the merit is greater than the former. Even if one were to give away immeasurable lands, filled with all kinds of treasures, If one cannot understand this principle, one will ultimately not attain enlightenment.
At that time, Sheng Lin Bodhisattva (Victorious Forest Bodhisattva), empowered by the Buddha's divine power, universally observed the ten directions, and spoke in verses:
Like the moon after spring, the sky is clear without clouds, The sun's light is pure and bright, illuminating everything. The light has no boundaries, no one in the world can count it, Those with eyes still cannot know, let alone the blind and ignorant? The Tathagata is also like this, the light of merit is immeasurable, Even after immeasurable and countless kalpas, it cannot be fully known. The light has no place of origin, nor a place to go, Neither born nor extinguished, empty and without substance. All dharmas of the future, have no place of origin, Neither arising nor present, therefore there is no past. All dharmas have no arising, nor do they have extinction, If one can understand this way,
斯人睹如來。 諸法無生故， 當知無所有， 如是分別知， 此人達深義。 諸法無自性， 一切無能知， 若能如是解， 是則無所解。 所言有生者， 當知由所生， 解彼真實性， 是則無疑惑。 一切諸所生， 正觀亦如是， 菩薩如是觀， 具足一切智。」
爾時，無畏林菩薩承佛神力，普觀十方，以偈頌曰：
「此處無邊際， 廣大如法界， 一切無不至， 湛然不遷變。 若聞如是法， 恭敬信樂者， 永離三惡道， 一切諸難苦。 往詣諸世界， 無量不可數， 聞此甚深法， 憶念善受持。 聞受大仙人， 清凈深妙法， 一向求菩提， 究竟無上道。 深信過去佛， 及彼諸佛法， 一切世間燈， 除滅眾癡闇。 若有得聞佛， 無量自在力， 決定信曏者， 具足人中雄。 若能一心信， 現在一切佛， 彼成等正覺， 開示無量義。 無量無數劫， 此法甚難值， 若有得聞者， 當知本願力。 如是佛深法， 悉能善受持， 廣為眾生說， 是人難思議。 是故勤精進， 修行大莊嚴， 聞持是正法， 究竟得菩提。」
爾時，慚愧林菩薩承佛神力
【現代漢語翻譯】 現代漢語譯本 這個人能見到如來（Tathagata）。 因為一切諸法（dharma）本無生起，應當知道它們本無所有。 如果能這樣分別理解，這個人就通達了甚深的意義。 一切諸法沒有自性（svabhava），一切都無法被認知。 如果能夠這樣理解，那就是無所執著的理解。 所說的『有生』，應當知道是由因緣所生。 理解它們的真實本性，就不會有疑惑。 一切所生之法，以正觀來看也是如此。 菩薩（Bodhisattva）如果這樣觀察，就能具足一切智慧（sarvajna）。
這時，無畏林菩薩（Abhayavana Bodhisattva）承佛的神力，普遍觀察十方，用偈頌說道：
『此處無邊無際，廣大如同法界（dharmadhatu）， 一切無所不至，寂靜而不遷變。 如果聽到這樣的法，恭敬信樂的人， 將永遠脫離三惡道（tri-durgati），以及一切的苦難。 他們將前往無數不可計量的世界， 聽聞這甚深的法，憶念並善加受持。 聽聞並接受大仙人（Mahamuni），清凈深妙的法， 一心求取菩提（bodhi），最終達到無上的道。 深信過去的佛（Buddha），以及他們所說的法， 他們是世間一切的明燈，能消除眾生的愚癡和黑暗。 如果有人聽聞佛無量的自在神力， 並能堅定信奉，那他就是人中的雄杰。 如果能一心信奉現在的一切佛， 他們成就正等正覺（samyak-sambuddha），開示無量的意義。 在無量無數劫中，此法都難以值遇， 如果有人能夠聽聞，應當知道這是本願的力量。 像這樣佛的甚深之法，如果能夠善加受持， 並廣為眾生宣說，這個人是難以思議的。 因此要勤奮精進，修行大莊嚴， 聽聞並受持這正法，最終就能得到菩提。』
這時，慚愧林菩薩（Hri-vana Bodhisattva）承佛的神力
【English Translation】 English version This person beholds the Tathagata (Thus Gone One). Because all dharmas (phenomena) are unborn, it should be known that they are without any inherent existence. If one understands this discriminatively, this person has attained profound meaning. All dharmas are without self-nature (svabhava), and nothing can be known. If one can understand in this way, then there is no attachment to understanding. What is said to be 'born' should be known as arising from conditions. Understanding their true nature, there will be no doubt. All that is born, when viewed with right contemplation, is also like this. If a Bodhisattva (Enlightenment Being) observes in this way, they will possess all wisdom (sarvajna).
At that time, Abhayavana Bodhisattva (Fearless Forest Bodhisattva), empowered by the Buddha's spiritual power, observed the ten directions and spoke in verses:
'This place is boundless, vast like the dharmadhatu (realm of phenomena), Everything is reached, serene and unchanging. If one hears such a dharma, and reverently believes and rejoices, They will forever be free from the three evil paths (tri-durgati), and all suffering. They will go to countless immeasurable worlds, Hear this profound dharma, remember it, and uphold it well. Hearing and accepting the Great Sage (Mahamuni), the pure and profound dharma, Single-mindedly seeking bodhi (enlightenment), ultimately reaching the unsurpassed path. Deeply believing in the Buddhas (Enlightened Ones) of the past, and their teachings, They are the lamps of the world, dispelling the ignorance and darkness of beings. If one hears of the Buddha's immeasurable power of freedom, And firmly believes and turns towards it, they are a hero among people. If one can single-mindedly believe in all the Buddhas of the present, They will attain perfect enlightenment (samyak-sambuddha), revealing immeasurable meanings. In countless immeasurable kalpas (eons), this dharma is difficult to encounter, If one is able to hear it, it should be known that it is the power of their original vow. If one can uphold well such profound dharma of the Buddha, And widely proclaim it to all beings, this person is inconceivable. Therefore, one should diligently strive, cultivate great adornment, Hear and uphold this true dharma, and ultimately attain bodhi (enlightenment).'
At that time, Hri-vana Bodhisattva (Shame Forest Bodhisattva), empowered by the Buddha's spiritual power
，普觀十方，以偈頌曰：
「得聞真諦法， 殊特未曾有， 歡喜信樂者， 除滅眾疑惑。 一切知見人， 自說深妙法， 佛慧靡不照， 是故難思議。 非從智慧生， 亦非無智生， 了達一切法， 除滅世間闇。 色法非色法， 此二不為一， 愚智亦如是， 其性各別異。 生死及涅槃， 此二悉虛妄， 愚智亦如是， 二俱無真實。 世界始成立， 無有敗壞相， 愚智亦如是， 二俱相乖違。 菩薩初發心， 及以最後心， 愚智亦如是， 二俱不相應。 譬如六情識， 迭用互不同， 愚智亦如是， 究竟不和合。 譬如伽陀藥， 消滅一切毒， 智慧亦如是， 除滅諸癡闇。 法王無上尊， 是勝莫能過， 所說皆真實， 以故難值遇。」
爾時，精進林菩薩承佛神力，普觀十方，以偈頌曰：
「諸法無差別， 唯佛分別知， 一切無不達， 智慧到彼岸。 如金及金色， 其性無差別， 如是法非法， 其性無有異。 眾生非眾生， 二俱無真實， 如是法非法， 其性無所有。 譬如未來世， 無有過去相， 一切法如是， 無有真實相。 譬如過去法， 無
【現代漢語翻譯】 現代漢語譯本 普遍觀察十方世界，用偈頌說道： 『能夠聽聞真理的教法，是如此殊勝獨特，前所未有。 那些歡喜信受的人，能夠消除一切疑惑。 一切具有智慧和見解的人，親自宣說深奧微妙的佛法， 佛陀的智慧無所不照，所以難以思議。 它不是從智慧產生，也不是從無知產生， 它通達一切法，能夠消除世間的黑暗。 有形之法和無形之法，這兩者不是一體的， 愚笨和智慧也是如此，它們的性質各自不同。 生死和涅槃（Nirvana，佛教術語，指解脫輪迴的狀態），這兩者都是虛妄的， 愚笨和智慧也是如此，兩者都沒有真實性。 世界開始形成時，沒有敗壞的跡象， 愚笨和智慧也是如此，兩者相互違背。 菩薩最初發心，以及最後的發心， 愚笨和智慧也是如此，兩者不相應。 譬如六種感官的意識，輪流使用，互不相同， 愚笨和智慧也是如此，最終不能調和。 譬如伽陀藥（一種傳說中的藥），能夠消除一切毒素， 智慧也是如此，能夠消除一切愚癡的黑暗。 法王（指佛陀）是無上尊者，是至勝的，沒有誰能超越， 他所說的一切都是真實的，因此難以值遇。』 當時，精進林菩薩（Vīryāraṇya Bodhisattva）承蒙佛陀的神力，普遍觀察十方世界，用偈頌說道： 『諸法沒有差別，只有佛陀能夠分別知曉， 一切無所不通達，智慧到達彼岸。 如同黃金和金的顏色，它們的性質沒有差別， 如同法和非法，它們的性質沒有不同。 眾生和非眾生，兩者都沒有真實性， 如同法和非法，它們的性質都是空無所有。 譬如未來的世界，沒有過去的形態， 一切法也是如此，沒有真實的形態。 譬如過去的法，沒有
【English Translation】 English version Observing the ten directions, he spoke in verse: 'To hear the true Dharma, is so unique and unprecedented, Those who rejoice and believe, can dispel all doubts. All those with wisdom and insight, personally proclaim the profound and subtle Dharma, The Buddha's wisdom illuminates everything, therefore it is inconceivable. It is not born from wisdom, nor is it born from ignorance, It understands all dharmas, and can dispel the darkness of the world. Form and formlessness, these two are not one, Foolishness and wisdom are also like this, their natures are different. Birth and death and Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of rebirth), these two are all illusory, Foolishness and wisdom are also like this, neither has reality. When the world begins to form, there is no sign of decay, Foolishness and wisdom are also like this, the two are contradictory. The initial aspiration of a Bodhisattva, and the final aspiration, Foolishness and wisdom are also like this, the two are not in harmony. Like the consciousness of the six senses, used in turn, they are different from each other, Foolishness and wisdom are also like this, ultimately they cannot be reconciled. Like the Gada medicine (a legendary medicine), which can eliminate all poisons, Wisdom is also like this, it can eliminate all the darkness of ignorance. The Dharma King (referring to the Buddha) is the supreme venerable one, the most excellent, none can surpass him, All that he says is true, therefore it is difficult to encounter.' At that time, Vīryāraṇya Bodhisattva, empowered by the Buddha, observed the ten directions and spoke in verse: 'All dharmas are without difference, only the Buddha can discern them, Everything is understood, wisdom reaches the other shore. Like gold and the color of gold, their nature is without difference, Like dharma and non-dharma, their nature is not different. Sentient beings and non-sentient beings, neither has reality, Like dharma and non-dharma, their nature is empty and without substance. Like the future world, there is no form of the past, All dharmas are like this, without a real form. Like the past dharma, there is no
有生起相， 諸法亦如是， 皆悉無有相。 涅槃不可取， 說時有二種， 諸法亦如是， 無有差別相。 譬如種種數， 皆悉是數法， 諸法亦如是， 其性無別異。 譬如數法十， 增一至無量， 皆悉是本數， 智慧故差別。 譬如諸世界， 劫燒有終敗， 虛空無損減， 無師智亦然。 十方空無異， 眾生起分別， 如是取如來， 虛妄不見佛。」
爾時，力成就林菩薩承佛神力，普觀十方，以偈頌曰：
「一切眾生類， 悉皆三世攝， 三世諸眾生， 皆為五陰攝。 五陰從業起， 諸業因心起， 心法猶如幻， 眾生亦如是。 世間非自作， 亦復非他作， 不知真實性， 生死輪常轉。 所謂世間轉， 皆悉是苦轉， 眾生不知故， 生死輪常轉。 世間非世間， 二俱非真實， 眾生愚癡故， 妄取諸法相。 三世五陰法， 說名為世間， 斯由虛妄有， 無則出世間。 何等是五陰， 五陰有何相， 不見五陰壞， 妄取謂常住。 五陰虛妄法， 真實無所有， 空寂不遷變， 究竟離眾相。 世間既虛寂， 佛及法亦然， 斯等三種法， 其性無所有。
【現代漢語翻譯】 現代漢語譯本 有生起現象，一切諸法也是如此，都本無自性。涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）不可執取，說的時候有二種說法，一切諸法也是如此，沒有差別之相。譬如種種數字，都屬於數的範疇，一切諸法也是如此，其本性沒有差別。譬如數字十，增加一到無量，都屬於本數，只是因為智慧的差別而有所不同。譬如各個世界，在劫火焚燒後會有終結和敗壞，而虛空不會因此而損減，無師智（指不需老師指導而自然獲得的智慧）也是如此。十方虛空沒有差別，眾生卻生起分別心，像這樣執取如來（Tathagata，佛的稱號之一），是虛妄的，不能見到佛的真諦。 這時，力成就林菩薩（Lì Chéngjiù Lín Púsà，菩薩名）承蒙佛的神力加持，普遍觀察十方世界，用偈頌說道： 一切眾生都包含在過去、現在、未來三世之中，三世的眾生都被五陰（Wǔyīn，佛教術語，指構成個體存在的五種要素：色、受、想、行、識）所包含。五陰由業力而生起，諸業由心而生起，心法猶如幻象，眾生也是如此。世間不是自己產生的，也不是由他產生的，因為不瞭解真實的本性，所以生死輪迴不斷。所謂的世間流轉，都是苦的流轉，眾生因為不瞭解這個道理，所以生死輪迴不斷。世間和非世間，兩者都不是真實的，眾生因為愚癡，所以妄取諸法的表象。過去、現在、未來三世的五陰法，被稱為世間，這是由於虛妄而存在，如果不存在，就超越了世間。什麼是五陰？五陰有什麼樣的表象？因為沒有看到五陰的壞滅，所以妄執為常住不變。五陰是虛妄的法，真實中什麼都沒有，空寂而不遷變，最終遠離一切表象。世間既然是虛寂的，佛和法也是如此，這三種法，其本性都是空無所有的。
【English Translation】 English version When there is the arising of phenomena, all dharmas (Dharma, Buddhist teachings or phenomena) are also like this, all without inherent nature. Nirvana (Nirvana, the state of liberation from the cycle of birth and death) cannot be grasped, and when spoken of, there are two ways of saying it. All dharmas are also like this, without any distinguishing characteristics. For example, various numbers are all part of the concept of number, and all dharmas are also like this, their nature is not different. For example, the number ten, when increased by one to infinity, all belong to the original number, only differing due to the difference in wisdom. For example, various worlds, after being burned by the fire of a kalpa (Kalpa, an eon in Buddhist cosmology), will have an end and decay, but space will not be diminished, and the wisdom without a teacher (referring to wisdom gained naturally without instruction) is also like this. The space of the ten directions is not different, but sentient beings create distinctions. Grasping the Tathagata (Tathagata, one of the titles of the Buddha) in this way is illusory and one cannot see the true essence of the Buddha. At that time, Bodhisattva Lì Chéngjiù Lín (Lì Chéngjiù Lín Bodhisattva, a Bodhisattva's name), empowered by the Buddha's spiritual power, observed the ten directions and spoke in verses: All sentient beings are included within the three times of past, present, and future. The sentient beings of the three times are all included within the five skandhas (Wǔyīn, the five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness). The five skandhas arise from karma, and all karmas arise from the mind. The mind is like an illusion, and sentient beings are also like this. The world is not self-created, nor is it created by others. Because the true nature is not understood, the cycle of birth and death continues. The so-called turning of the world is all the turning of suffering. Because sentient beings do not understand this, the cycle of birth and death continues. The world and non-world are both not real. Because sentient beings are ignorant, they falsely grasp the appearances of dharmas. The five skandhas of the three times are called the world. This exists due to illusion. If it does not exist, one transcends the world. What are the five skandhas? What are the characteristics of the five skandhas? Because the destruction of the five skandhas is not seen, they are falsely believed to be permanent. The five skandhas are illusory dharmas, and in reality, there is nothing. They are empty and still, not changing, and ultimately free from all appearances. Since the world is empty and still, the Buddha and the Dharma are also like this. These three dharmas, their nature is all empty and without substance.
除滅諸顛倒， 明瞭見真實， 一切知見人， 常現在其前。」
爾時，堅固林菩薩承佛神力，普觀十方，以偈頌曰：
「譬如地種性， 自性無所有， 一切佛自在， 其性亦如是。 一切諸世間， 咸共偁贊佛， 求彼偁贊法， 十方無來處。 眾生虛妄取， 謂之為真實， 分別離眾生， 業性不可得。 業性無所有， 眾生身非真， 種種無量色， 亦復無來處。 一切諸形色， 業性難思議， 雖見無所有， 識性亦如是。 諸佛身如是， 不可得思議， 無量妙色身， 普現一切剎。 無量身非佛， 佛非無量身， 清凈妙法身， 究竟度彼岸。 若有能得見， 清凈妙法身， 是人于佛法， 其心無癡惑。 過去一切法， 觀察等涅槃， 彼人見如來， 究竟常安住。 修習正憶念， 明瞭見正覺， 無相無所有， 是名法王子。」
爾時，如來林菩薩承佛神力，普觀十方，以偈頌曰：
「譬如工畫師， 分佈諸彩色， 虛妄取異色， 四大無差別。 四大非彩色， 彩色非四大， 不離四大體， 而別有彩色。 心非彩畫色， 彩畫色非心， 離心無畫色， 離
【現代漢語翻譯】 現代漢語譯本 『消除一切顛倒妄想，明晰地見到真實，一切知見的人，常在他們面前顯現。』
當時，堅固林菩薩（堅固的森林，指菩薩的堅定修行）承蒙佛的神力，普遍觀察十方世界，用偈頌說道：
『譬如大地的本性，其自性本無所有，一切佛的自在境界，其本性也像這樣。一切世間的人們，都共同稱讚佛，尋求他們所稱讚的佛法，在十方世界都找不到來處。眾生虛妄地執取，認為那是真實，分別執著于眾生，業的本性是不可得的。業的本性本無所有，眾生的身體並非真實，種種無量的色相，也都沒有來處。一切諸形色，業的本性難以思議，雖然見到它們本無所有，識的本性也是如此。諸佛的身體也是這樣，不可思議，無量美妙的色身，普遍顯現在一切佛土。無量的身體並非佛，佛也並非無量的身體，清凈美妙的法身，究竟度脫到彼岸。如果有人能夠見到，清凈美妙的法身，這個人對於佛法，他的心中就沒有愚癡迷惑。觀察過去的一切法，都等同於涅槃，這個人見到如來，究竟常住不滅。修習正確的憶念，明晰地見到正覺，無相無所有，這就是所謂的法王子（指繼承佛法的人）。』
當時，如來林菩薩（如來所處的森林，指菩薩的修行境界）承蒙佛的神力，普遍觀察十方世界，用偈頌說道：
『譬如工匠畫師，分佈各種色彩，虛妄地執取不同的顏色，四大（地、水、火、風）並沒有差別。四大並非彩色，彩色也並非四大，不離開四大的本體，而另外有彩色。心並非彩畫的顏色，彩畫的顏色也並非心，離開心就沒有彩畫的顏色，離開彩畫的顏色也沒有心。
【English Translation】 English version 'Eliminating all inverted views, clearly seeing the truth, the one who knows all, always appears before them.'
At that time, Bodhisattva Firm Forest (Firm forest, referring to the steadfast practice of a Bodhisattva), empowered by the Buddha's spiritual power, universally observed the ten directions and spoke in verse:
'Like the nature of the earth, its self-nature is without anything, the self-mastery of all Buddhas, its nature is also like this. All beings in the world, together praise the Buddha, seeking the Dharma they praise, there is no source in the ten directions. Sentient beings falsely grasp, considering it to be real, distinguishing and clinging to sentient beings, the nature of karma is unattainable. The nature of karma is without anything, the body of sentient beings is not real, all kinds of immeasurable forms, also have no source. All forms and colors, the nature of karma is inconceivable, although seeing they are without anything, the nature of consciousness is also like this. The bodies of all Buddhas are like this, inconceivable, immeasurable wonderful forms, universally appearing in all Buddha lands. Immeasurable bodies are not the Buddha, the Buddha is not immeasurable bodies, the pure and wonderful Dharma body, ultimately crosses to the other shore. If one can see, the pure and wonderful Dharma body, this person, regarding the Buddha's Dharma, their mind has no ignorance or delusion. Observing all past dharmas, they are equal to Nirvana, this person sees the Tathagata, ultimately abiding eternally. Cultivating right mindfulness, clearly seeing enlightenment, without form or anything, this is called the Dharma Prince (referring to the one who inherits the Buddha's Dharma).'
At that time, Bodhisattva Tathagata Forest (The forest where the Tathagata resides, referring to the Bodhisattva's state of practice), empowered by the Buddha's spiritual power, universally observed the ten directions and spoke in verse:
'Like a craftsman painter, distributing various colors, falsely grasping different colors, the four great elements (earth, water, fire, wind) have no difference. The four great elements are not colors, colors are not the four great elements, without leaving the substance of the four great elements, there are separate colors. The mind is not the color of painting, the color of painting is not the mind, without the mind there is no color of painting, without the color of painting there is no mind.'
畫色無心。 彼心不常住， 無量難思議， 顯現一切色， 各各不相知。 猶如工畫師， 不能知畫心， 當知一切法， 其性亦如是。 心如工畫師， 畫種種五陰， 一切世界中， 無法而不造。 如心佛亦爾， 如佛眾生然， 心佛及眾生， 是三無差別。 諸佛悉了知， 一切從心轉， 若能如是解， 彼人見真佛。 心亦非是身， 身亦非是心， 作一切佛事， 自在未曾有。 若人慾求知， 三世一切佛， 應當如是觀， 心造諸如來。」
爾時，智林菩薩承佛神力，普觀十方，以偈頌曰：
「所取不可取， 所見不可見， 所聞不可聞， 所思不可思。 于有量無量， 不應作限量， 有量及無量， 二俱無所取。 不應說而說， 是為自欺誑， 己事不成就， 不能悅眾生。 若有能讚歎， 無量諸如來， 不可思議劫， 功德不可盡。 猶如隨意珠， 能現無量色， 此色非真色， 諸佛亦如是。 如虛空清凈， 非色不可見， 能現一切色， 其性不可見。 如是大智人， 示現無量色， 非識之所識， 一切莫能睹。 雖聞如來聲， 音聲非如來， 離
【現代漢語翻譯】 現代漢語譯本 繪畫的色彩本身沒有心識。 那個心識不是恒常不變的，它具有無量難以思議的特性， 它顯現出一切的色彩，但每種色彩之間互不相知。 就像一個工匠畫師，他無法知道自己繪畫時的心念， 應當知道一切諸法的本性也是如此。 心就像一個工匠畫師，描繪出種種的五蘊（色、受、想、行、識）， 在一切世界中，沒有哪一樣事物不是由心所造。 心是如此，佛也是如此，佛與眾生也是如此， 心、佛和眾生，這三者之間沒有差別。 諸佛完全明瞭，一切都由心所轉變， 如果能夠這樣理解，這個人就能見到真正的佛。 心也不是身體，身體也不是心， 心能自在地完成一切佛事，這是前所未有的。 如果有人想要了解過去、現在、未來三世的一切佛， 應當這樣觀察：心創造了諸如來。
這時，智林菩薩承蒙佛的神力，普遍觀察十方世界，用偈頌說道：
所執取的並非真實可取，所見到的並非真實可見， 所聽到的並非真實可聞，所思量的並非真實可思。 對於有量和無量，不應該執著于任何概念， 有量和無量，兩者都不可執取。 不應該說卻說了，這是自欺欺人， 自己的事情沒有成就，也不能使眾生喜悅。 如果有能夠讚歎無量諸如來的人， 即使經過不可思議的劫數，功德也無法窮盡。 就像如意寶珠，能夠顯現無量的色彩， 這些色彩並非真實的色彩，諸佛也是如此。 就像虛空清凈，雖然沒有顏色卻可以被看見， 能夠顯現一切色彩，但其本性卻不可見。 像這樣的大智慧之人，示現無量的色彩， 不是意識所能認識的，一切都無法看到。 雖然聽聞如來的聲音，但聲音並非如來本身， 遠離了聲音和語言，才能見到如來。
【English Translation】 English version The colors of painting have no mind of their own. That mind is not constant, it has immeasurable and inconceivable characteristics, It manifests all colors, but each color does not know the others. Just like a craftsman painter, he cannot know the thoughts in his mind while painting, It should be known that the nature of all dharmas is also like this. The mind is like a craftsman painter, depicting various skandhas (form, feeling, perception, mental formations, consciousness), In all the worlds, there is nothing that is not created by the mind. The mind is like this, the Buddha is also like this, the Buddha and sentient beings are also like this, The mind, the Buddha, and sentient beings, these three are not different. All Buddhas fully understand that everything is transformed by the mind, If one can understand this way, that person can see the true Buddha. The mind is not the body, and the body is not the mind, The mind can freely accomplish all the Buddha's deeds, which is unprecedented. If someone wants to understand all the Buddhas of the past, present, and future three times, One should observe like this: the mind creates the Tathagatas.
At that time, Bodhisattva Zhilin, relying on the Buddha's divine power, universally observed the ten directions and spoke in verses:
What is grasped is not truly graspable, what is seen is not truly visible, What is heard is not truly audible, what is thought is not truly thinkable. Regarding the finite and the infinite, one should not cling to any concept, Both the finite and the infinite are not to be grasped. To speak when one should not speak is self-deception, One's own affairs are not accomplished, and one cannot please sentient beings. If there is someone who can praise the immeasurable Tathagatas, Even after inconceivable kalpas, the merits cannot be exhausted. Just like a wish-fulfilling jewel, which can manifest immeasurable colors, These colors are not true colors, and the Buddhas are also like this. Just like the purity of space, although it has no color, it can be seen, It can manifest all colors, but its nature is invisible. A person of great wisdom like this manifests immeasurable colors, It is not what consciousness can recognize, and everything cannot be seen. Although one hears the voice of the Tathagata, the voice is not the Tathagata itself, Only by being apart from sound and language can one see the Tathagata.
聲復不知， 如來等正覺。 是處甚深妙， 若能分別知， 莊嚴無上道， 遠離諸虛妄。 一切諸如來， 無有說佛法， 隨其所應化， 而為演說法。」◎
大方廣佛華嚴經卷第十 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第十一
東晉天竺三藏佛馱跋陀羅譯◎
功德華聚菩薩十行品第十七之一
爾時，功德林菩薩摩訶薩承佛神力，入菩薩善伏三昧。入三昧已，十方各過萬佛世界塵數剎外，各見萬佛世界塵數諸佛；是諸如來，皆號功德林。時，彼諸佛告功德林菩薩言：「善哉！善哉！佛子！乃能入是善伏三昧。十方各萬佛剎塵數諸佛加汝神力故，能入是善伏三昧；盧舍那佛本願力故、威神力故、諸菩薩善根力故、欲令汝廣說甚深法故、長養一切智故、分別一切眾生性故、離一切障礙入無障礙境界故、成就一切方便故、成就一切種智故、覺悟一切法故、善知諸根故、聞持一切法故。所謂菩薩十行。佛子！當承佛神力廣說妙法。」時，彼諸佛即與功德林菩薩無障礙法、與安住法、與無師法、與無癡法、與不雜亂法、與清凈法、與無量法、與最勝法、與無垢法、與不退法。何以故？彼三昧力故。
爾時，諸佛各申右手，
【現代漢語翻譯】 現代漢語譯本：聲音無法知曉，如來（Tathagata，佛的稱號）是等正覺（Sammasambuddha，完全覺悟者）。這個境界非常深奧微妙，如果能夠分別瞭解，就能莊嚴無上的道，遠離一切虛妄。一切諸佛，都沒有固定的說法，而是隨著所應教化的對象，而為他們演說佛法。
《大方廣佛華嚴經》卷第十 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十一
東晉天竺三藏佛馱跋陀羅譯
功德華聚菩薩十行品第十七之一
當時，功德林菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）承佛的神力，進入菩薩善伏三昧（Samadhi，禪定）。進入三昧后，在十方各超過萬佛世界微塵數之外的剎土（Kshetra，佛土），各見到萬佛世界微塵數的諸佛；這些如來，都號為功德林。當時，那些佛告訴功德林菩薩說：『善哉！善哉！佛子！你能夠進入這個善伏三昧。十方各萬佛剎微塵數的諸佛加持你的神力，所以你能夠進入這個善伏三昧；這是因為盧舍那佛（Vairocana，報身佛）的本願力、威神力、諸菩薩的善根力，想要讓你廣說甚深法，增長一切智（Sarvajna，佛的智慧），分別一切眾生的根性，離開一切障礙進入無障礙的境界，成就一切方便，成就一切種智（Sarvakarajnata，佛的一切智慧），覺悟一切法，善知諸根，聽聞並受持一切法。這就是所謂的菩薩十行。佛子！應當承佛的神力廣說妙法。』當時，那些佛就給予功德林菩薩無障礙法、安住法、無師法、無癡法、不雜亂法、清凈法、無量法、最勝法、無垢法、不退法。為什麼呢？因為三昧的力量。
當時，諸佛各伸出右手，
【English Translation】 English version: Sound cannot comprehend, the Tathagata (the title of a Buddha) is Sammasambuddha (a fully enlightened one). This realm is extremely profound and subtle, if one can discern and understand it, one can adorn the unsurpassed path, and be far from all falsehoods. All Buddhas do not have fixed teachings, but rather, according to the beings they are to teach, they expound the Dharma for them.
The Avatamsaka Sutra, Volume 10 Taisho Tripitaka Volume 09, No. 0278, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 11
Translated by the Tripitaka Master Buddhabhadra of Eastern Jin from India
Chapter 17, Part 1: The Ten Practices of the Bodhisattva Guṇavṛkṣa
At that time, the Bodhisattva-Mahasattva (Great Bodhisattva) Guṇavṛkṣa, by the power of the Buddha, entered the Samadhi (meditative absorption) of the Bodhisattva's Good Subjugation. Having entered the Samadhi, in each of the ten directions, beyond the number of dust motes of a myriad of Buddha-worlds, he saw Buddhas equal to the number of dust motes of a myriad of Buddha-worlds; these Tathagatas were all named Guṇavṛkṣa. At that time, those Buddhas said to the Bodhisattva Guṇavṛkṣa: 'Excellent! Excellent! Son of the Buddha! You are able to enter this Samadhi of Good Subjugation. Because the Buddhas, equal to the number of dust motes of a myriad of Buddha-lands in each of the ten directions, have added their divine power to you, you are able to enter this Samadhi of Good Subjugation; this is because of the original vow power of Vairocana (the Sambhogakaya Buddha), his majestic power, the power of the good roots of the Bodhisattvas, the desire to have you widely expound the profound Dharma, to increase all-knowing wisdom (Sarvajna, the wisdom of a Buddha), to discern the nature of all beings, to leave all obstacles and enter the realm of no obstacles, to accomplish all skillful means, to accomplish all-knowing wisdom (Sarvakarajnata, the all-knowing wisdom of a Buddha), to awaken to all dharmas, to be skilled in knowing the faculties, and to hear and uphold all dharmas. This is what is called the Ten Practices of the Bodhisattva. Son of the Buddha! You should, by the power of the Buddha, widely expound the wonderful Dharma.' At that time, those Buddhas gave to the Bodhisattva Guṇavṛkṣa the Dharma of no obstacles, the Dharma of abiding, the Dharma of no teacher, the Dharma of no delusion, the Dharma of no confusion, the Dharma of purity, the Dharma of immeasurability, the Dharma of supremacy, the Dharma of no defilement, and the Dharma of non-retrogression. Why? Because of the power of the Samadhi.
At that time, each of the Buddhas extended their right hand,
摩功德林菩薩頂。摩其頂已，即從定起，告眾菩薩言：「諸佛子！菩薩行業不可思議，廣大如法界，究竟如虛空。何以故？菩薩摩訶薩學三世諸佛所行法故。
「佛子！何等為菩薩摩訶薩行？菩薩有十行，三世諸佛之所宣說。何等為十？一者、歡喜行，二者、饒益行，三者、無恚恨行，四者、無盡行，五者、離癡亂行，六者、善現行，七者、無著行，八者、尊重行，九者、善法行，十者、真實行。是為十行。
「佛子！何等為菩薩摩訶薩歡喜行？此菩薩為大施主，悉能捨離一切所有，等心惠施一切眾生。施已無悔，不望果報，不求名譽，不求生勝處，不求利養；但欲救護一切眾生，欲攝取一切眾生，欲饒益一切眾生，欲學一切諸佛本行，欲正憶念諸佛本行，欲得清凈諸佛本行，欲得受持諸佛本行，欲顯現諸佛本行，欲廣說諸佛本行，欲令一切離苦得樂，是名菩薩摩訶薩歡喜行。菩薩修歡喜行時，一切眾生歡喜愛敬，隨諸方土有貧窮處，菩薩愿往生彼。豪貴大富，財寶無盡。于唸唸中，有無量、無邊、無數眾生詣菩薩所，白言：『仁者！我等貧窶，靡所資贍，愿垂慈救，得濟生命。』菩薩唸唸應其所須悉令滿足，靡不歡喜。菩薩不以求索煩重，而生憂惱，但發無上大慈悲心，施無厭足，欲令常來。來已，稱
【現代漢語翻譯】 現代漢語譯本：摩功德林菩薩（Mogongdelin Pusa，菩薩名）用頭頂觸碰摩功德林菩薩的頭頂。觸碰之後，他立即從禪定中起身，告訴在場的菩薩們：『諸位佛子！菩薩的修行是不可思議的，它廣大如法界（Dharma Realm，佛教宇宙觀），究竟如虛空（emptiness，佛教概念）。這是為什麼呢？因為菩薩摩訶薩（Mahasattva，偉大的菩薩）學習三世諸佛（past, present, and future Buddhas）所修行的法門。』 『佛子！什麼是菩薩摩訶薩的修行？菩薩有十種修行，是三世諸佛所宣說的。是哪十種呢？第一是歡喜行，第二是饒益行，第三是無恚恨行，第四是無盡行，第五是離癡亂行，第六是善現行，第七是無著行，第八是尊重行，第九是善法行，第十是真實行。這就是十種修行。』 『佛子！什麼是菩薩摩訶薩的歡喜行？這位菩薩是大施主，能夠捨棄一切所有，平等地佈施給一切眾生。佈施之後沒有後悔，不期望得到回報，不追求名譽，不求生於更好的地方，不求利益供養；只是想要救護一切眾生，想要攝取一切眾生，想要饒益一切眾生，想要學習一切諸佛的本行，想要正確憶念諸佛的本行，想要得到清凈的諸佛本行，想要受持諸佛的本行，想要顯現諸佛的本行，想要廣說諸佛的本行，想要讓一切眾生離苦得樂，這叫做菩薩摩訶薩的歡喜行。菩薩修歡喜行時，一切眾生都歡喜愛戴敬重他，無論在哪個地方有貧窮之處，菩薩都願意往生到那裡。即使是豪門貴族，財富無盡，在每一個念頭中，都有無量、無邊、無數的眾生來到菩薩這裡，告訴菩薩：『仁者！我們貧窮困苦，沒有可以依靠的資助，希望您能慈悲救助，讓我們得以生存。』菩薩在每一個念頭中都滿足他們所需要的，沒有不歡喜的。菩薩不會因為求索過多而感到煩惱憂愁，只是發起無上的大慈悲心，佈施沒有厭倦，希望他們常常來。來了之後，稱讚他們。』
【English Translation】 English version: The Bodhisattva Mogongdelin (Mogongdelin Pusa, name of a Bodhisattva) touched the crown of Bodhisattva Mogongdelin's head with his own. Having touched it, he immediately arose from his samadhi (meditative state) and addressed the assembled Bodhisattvas, saying: 'Oh, sons of the Buddha! The practices of a Bodhisattva are inconceivable, as vast as the Dharma Realm (Dharma Realm, Buddhist cosmology), and as ultimate as emptiness (emptiness, Buddhist concept). Why is this so? Because the Bodhisattva Mahasattva (Mahasattva, great Bodhisattva) learns the practices of the Buddhas of the three times (past, present, and future Buddhas).' 'Oh, sons of the Buddha! What are the practices of a Bodhisattva Mahasattva? A Bodhisattva has ten practices, which are proclaimed by the Buddhas of the three times. What are these ten? First is the practice of joy, second is the practice of benefiting others, third is the practice of non-hatred, fourth is the practice of inexhaustibility, fifth is the practice of being free from delusion, sixth is the practice of good manifestation, seventh is the practice of non-attachment, eighth is the practice of respect, ninth is the practice of good dharma, and tenth is the practice of truthfulness. These are the ten practices.' 'Oh, sons of the Buddha! What is the practice of joy of a Bodhisattva Mahasattva? This Bodhisattva is a great benefactor, capable of giving away all possessions, and equally bestowing them upon all sentient beings. After giving, there is no regret, no expectation of reward, no seeking of fame, no seeking to be born in a superior place, no seeking of profit or offerings; but only the desire to protect all sentient beings, the desire to gather all sentient beings, the desire to benefit all sentient beings, the desire to learn the fundamental practices of all Buddhas, the desire to correctly remember the fundamental practices of all Buddhas, the desire to attain the pure fundamental practices of all Buddhas, the desire to uphold the fundamental practices of all Buddhas, the desire to manifest the fundamental practices of all Buddhas, the desire to widely proclaim the fundamental practices of all Buddhas, and the desire to enable all sentient beings to be free from suffering and attain happiness. This is called the practice of joy of a Bodhisattva Mahasattva. When a Bodhisattva practices the practice of joy, all sentient beings rejoice, love, and respect him. Wherever there is poverty, the Bodhisattva is willing to be born there. Even among the wealthy and noble, with endless riches, in every thought, countless, boundless, and innumerable sentient beings come to the Bodhisattva, saying: 'Oh, benevolent one! We are poor and destitute, without any means of support. We hope that you will have compassion and save us, so that we may survive.' In every thought, the Bodhisattva fulfills their needs, and there is no lack of joy. The Bodhisattva does not become troubled or distressed by the excessive demands, but only generates the supreme great compassion, giving without weariness, hoping that they will come often. Having come, he praises them.'
慶倍復歡喜，作如是念：『我得善利。此等眾生，是我福田，是我善友，不請不求，自來教誨，發起我心修行佛道。我今應當如是修學，普令眾生悉得歡喜，我於三世所修功德，愿速成就清凈法身神力自在，悉令眾生隨其所須皆得歡喜。以此功德，令諸眾生悉成正覺，度脫無量眾生，悉令究竟無餘涅槃；我當先令一切眾生，滿足諸愿，然後我當成等正覺，離我想、眾生想、我所想、壽命想、種種想、福伽羅想、作者想，法界、眾生界，空無差別；離欲法、非真實法、無所有法、非堅固法、非恃怙法、非所作法。』菩薩如是觀時，不見施者，不見受者，不見財物，不見福田，不見業，不見報，不見果，不見大果，不見小果。菩薩觀察三世，發如是念：『哀哉！眾生為愚癡所覆，煩惱所纏，常流生死輪迴苦海，于不堅固法不得堅固；我當盡學諸佛所學，饒益眾產生等正覺，開悟一切皆令清凈，隨順寂滅觀三世法。』是名菩薩摩訶薩初歡喜行。
「佛子！何等為菩薩摩訶薩第二饒益行？此菩薩持戒清凈，於色、聲、香、味、觸、法，心無染著，廣為眾生說無染法。不求生於人天勝處尊貴之家、不求利養、不求端正、不求帝王，但堅持凈戒。作如是念：『我持凈戒，離一切纏煩惱熾火憂悲苦惱，不負眾生，諸佛歡喜，究
【現代漢語翻譯】 現代漢語譯本 慶幸而又歡喜，心中這樣想：『我得到了極大的好處。這些眾生，是我的福田，是我的善友，他們不請自來，教誨我，發起我修行佛道的心。我現在應當這樣修學，普遍讓眾生都得到歡喜，我於過去、現在、未來三世所修的功德，愿能迅速成就清凈法身，獲得神通自在，讓眾生都能隨其所需而得到歡喜。以此功德，讓所有眾生都成就正覺，度脫無量眾生，讓他們都究竟達到無餘涅槃；我應當先讓一切眾生，滿足他們的願望，然後我再成就無上正等正覺，遠離我相、眾生相、我所相、壽命相、種種相、福伽羅（補特伽羅，指人）相、作者相，法界、眾生界，空無差別；遠離欲法、非真實法、無所有法、非堅固法、非可依賴法、非所作法。』菩薩這樣觀察時，不見施者，不見受者，不見財物，不見福田，不見業，不見報，不見果，不見大果，不見小果。菩薩觀察三世，發起這樣的念頭：『可悲啊！眾生被愚癡所矇蔽，被煩惱所纏繞，常常在生死輪迴的苦海中漂流，對於不堅固的法執著為堅固；我應當盡力學習諸佛所學，饒益眾生，成就無上正等正覺，開悟一切眾生，讓他們都得到清凈，隨順寂滅，觀察三世法。』這稱為菩薩摩訶薩的初歡喜行。 「佛子！什麼是菩薩摩訶薩的第二饒益行？這位菩薩持戒清凈，對於色、聲、香、味、觸、法，心中沒有染著，廣泛地為眾生宣說無染之法。不求生於人天勝處尊貴之家，不求利養，不求端正，不求成為帝王，只是堅持清凈的戒律。心中這樣想：『我持守清凈的戒律，遠離一切纏縛、煩惱的熾火、憂悲苦惱，不辜負眾生，諸佛歡喜，最終
【English Translation】 English version Rejoicing and feeling happy, they think: 『I have gained great benefit. These beings are my field of merit, my good friends. Without being asked or sought, they come to teach me, inspiring my mind to cultivate the path of Buddhahood. I should now cultivate in this way, universally causing all beings to rejoice. May the merits I have cultivated in the three periods of time swiftly accomplish a pure Dharma body, attain supernatural powers and freedom, and enable all beings to rejoice according to their needs. With these merits, may all beings achieve perfect enlightenment, liberate countless beings, and lead them all to ultimate, complete Nirvana; I should first enable all beings to fulfill their wishes, and then I will achieve perfect enlightenment, free from the notions of self, beings, what belongs to self, lifespan, various notions, the notion of a person (Pudgala), the notion of an agent, the realms of Dharma and beings, which are empty and without difference; free from desires, non-realities, non-existences, non-firmness, non-reliance, and non-actions.』 When a Bodhisattva observes in this way, they do not see a giver, a receiver, possessions, a field of merit, karma, retribution, results, great results, or small results. Observing the three periods of time, the Bodhisattva generates this thought: 『Alas! Beings are covered by ignorance, entangled by afflictions, constantly drifting in the sea of suffering of birth and death, clinging to non-firm things as if they were firm; I should strive to learn what all Buddhas have learned, benefit beings, achieve perfect enlightenment, enlighten all beings, purify them, and observe the three periods of time in accordance with tranquility.』 This is called the first joyful practice of a Bodhisattva Mahasattva. 「Buddha's children! What is the second beneficial practice of a Bodhisattva Mahasattva? This Bodhisattva upholds pure precepts, their mind is not attached to form, sound, smell, taste, touch, or Dharma, and they widely preach the Dharma of non-attachment to beings. They do not seek to be born in noble families in superior realms of humans or gods, do not seek profit or offerings, do not seek beauty, do not seek to be emperors, but only uphold pure precepts. They think: 『By upholding pure precepts, I am free from all entanglements, the blazing fire of afflictions, sorrow, grief, and suffering. I do not let down beings, the Buddhas rejoice, and ultimately』
竟成就無上菩提。』菩薩如是持凈戒時，於一日中，若有無量無數阿僧祇諸大魔王，一一魔王，各將無量無數阿僧祇諸天女眾，皆悉端正，顏貌姝妙，姿容妖艷，傾惑人心；又復赍持一切樂具，欲來惑亂菩薩道意。爾時，菩薩作如是念：『此五欲者，是障道法，乃能障礙無上菩提。』是故，菩薩乃至不生一念欲心，心凈如佛。除其方便教化眾生，內不離菩薩一切種智，堅固正念，不為五欲因緣故，起一惡念，惱亂眾生。寧捨身命，不加惡於人，若加惡於人，無有是處。菩薩自見佛已來，未曾有心起一欲想，何況從事？若或從事無有是處。爾時，菩薩作如是念：『眾生長夜在生死中，憶念五欲、貪著五欲、愛樂五欲、心常流轉五欲、境界永沒五欲，莫之能出，我今應當作如是學：令諸魔王、天女眷屬、及一切眾生，立無上戒；立凈戒已，又教令得不退轉地，一切種智成等正覺，乃至究竟無餘涅槃。何以故？此是我業，一切諸佛皆如是學。離諸非行、計我、無知；觀一切佛平等深法，得一切智為眾生說法，斷除顛倒。不離眾生而有顛倒，不離顛倒而有眾生；顛倒內無眾生，眾生內無顛倒；顛倒非眾生，眾生非顛倒；顛倒非內法；顛倒非外法；眾生非內法，眾生非外法。一切諸法，但是虛妄，無有真實；須臾不住，無有堅固
。猶如幻化，欺誑愚夫，悟一切法，如夢、如電。』如是解者，能達生死究竟菩提。未度者度；未脫者脫；未調伏者，令得調伏；未寂靜者，令得寂靜；未安隱者，令得安隱；未離垢者，令得離垢；未清凈者，令得清凈；未涅槃者，令得涅槃；未快樂者，令得快樂。我當舍離世間眾事，令諸如來皆悉歡喜。具足成就一切佛法，安住無上最勝法中，平等正觀一切眾生，分別了知一切諸法，遠離諸惡，永舍虛妄，除滅一切煩惱習氣，成就出要勝妙方便，悉得無量無邊辯才，成就甚深空寂智慧。是名菩薩摩訶薩第二饒益行。
「佛子！何等為菩薩摩訶薩第三無恚恨行？此菩薩常能修習忍辱之法，謙卑恭敬，和顏愛語；不自害，不害他，亦不俱害；不自舉，不舉他，亦不兩舉；不自是，不是他，亦不兩是；不自讚嘆，但作是念：『我當常為眾生說法，離一切惡，斷貪、恚、癡、憍、慢、亂心、慳、嫉、諂曲；以大忍法而安立之。』菩薩成就如是清凈忍法，設有無量無數眾生，一一眾生，各有無量無數眷屬；一一眾生，各有無量無數化頭；頭有無量阿僧祇舌；舌出無量無數惡聲；聲出無量無數惡罵；音辭鄙穢毀辱菩薩。又此眾生，各有無量阿僧祇手；手執無量無數刀杖，捶擊摧辱毀害菩薩，乃至無量阿僧祇劫，未曾休息。
【現代漢語翻譯】 現代漢語譯本：『如同幻化，欺騙愚笨的人，領悟一切法，如同夢境、如同閃電。』如此理解的人，能夠達到生死輪迴的終點，證得菩提。使未被度化的人得到度化；使未解脫的人得到解脫；使未被調伏的人，令其得到調伏；使未寂靜的人，令其得到寂靜；使未安穩的人，令其得到安穩；使未離垢的人，令其得到離垢；使未清凈的人，令其得到清凈；使未涅槃的人，令其得到涅槃；使未快樂的人，令其得到快樂。我應當捨棄世間的一切事務，使諸如來都歡喜。圓滿成就一切佛法，安住于無上最殊勝的法中，平等正觀一切眾生，分別了知一切諸法，遠離各種惡行，永遠捨棄虛妄，消除一切煩惱習氣，成就出離生死輪迴的殊勝方便，完全獲得無量無邊的辯才，成就甚深空寂的智慧。這稱為菩薩摩訶薩的第二種饒益眾生的行為。 『佛子！什麼是菩薩摩訶薩的第三種無嗔恨行為？』這位菩薩常常能夠修習忍辱之法，謙卑恭敬，和顏悅色，說愛語；不傷害自己，不傷害他人，也不同時傷害自己和他人；不抬高自己，不抬高他人，也不同時抬高自己和他人；不認為自己正確，不認為他人錯誤，也不同時認為自己和他人正確；不自我讚歎，只是這樣想：『我應當常常為眾生說法，遠離一切惡行，斷除貪、嗔、癡、驕傲、我慢、散亂的心、慳吝、嫉妒、諂媚虛偽；用大忍辱法來安立他們。』菩薩成就如此清凈的忍辱法，假設有無量無數的眾生，每一個眾生，各有無量無數的眷屬；每一個眾生，各有無量無數的化頭；每個頭有無量阿僧祇（無數）的舌頭；舌頭發出無量無數的惡聲；聲音發出無量無數的惡罵；言辭鄙俗，毀辱菩薩。而且這些眾生，各有無量阿僧祇的手；手裡拿著無量無數的刀杖，捶打、摧殘、毀壞、傷害菩薩，乃至無量阿僧祇劫，都不曾停止。
【English Translation】 English version: 'Like an illusion, deceiving the foolish, realizing all dharmas are like dreams, like lightning.' One who understands in this way can reach the ultimate Bodhi, the end of birth and death. They will liberate those who are not yet liberated; free those who are not yet free; tame those who are not yet tamed; pacify those who are not yet pacified; secure those who are not yet secure; purify those who are not yet purified; cleanse those who are not yet cleansed; lead to Nirvana those who are not yet in Nirvana; and bring happiness to those who are not yet happy. I shall abandon all worldly affairs, making all Tathagatas rejoice. I shall fully accomplish all Buddha-dharmas, abide in the supreme and most excellent dharma, observe all beings with equanimity, discern all dharmas, stay away from all evils, forever abandon falsehood, eliminate all afflictions and habitual tendencies, accomplish the excellent means of liberation, fully attain immeasurable eloquence, and achieve profound wisdom of emptiness and tranquility. This is called the second beneficial practice of a Bodhisattva Mahasattva. 'Buddha-child! What is the third practice of a Bodhisattva Mahasattva, which is without hatred or resentment?' This Bodhisattva is always able to cultivate the dharma of patience, being humble and respectful, with a kind face and loving speech; not harming oneself, not harming others, nor harming both; not exalting oneself, not exalting others, nor exalting both; not considering oneself right, not considering others wrong, nor considering both right; not praising oneself, but thinking: 'I should always preach the Dharma to sentient beings, stay away from all evils, cut off greed, hatred, delusion, arrogance, pride, a scattered mind, stinginess, jealousy, and flattery; and establish them with the great dharma of patience.' A Bodhisattva who has accomplished such pure patience, even if there are immeasurable and countless sentient beings, each with immeasurable and countless retinues; each with immeasurable and countless transformed heads; each head with immeasurable asamkhya (countless) tongues; each tongue emitting immeasurable and countless evil sounds; the sounds emitting immeasurable and countless curses; the words being vulgar and insulting to the Bodhisattva. Moreover, these sentient beings each have immeasurable asamkhya hands; the hands holding immeasurable and countless knives and staffs, striking, crushing, destroying, and harming the Bodhisattva, even for immeasurable asamkhya kalpas, without ever resting.
菩薩遭此楚毒之時，作如是念：『我因是苦，若生恚心，則自不調伏、自不守護、自不明瞭、自不寂靜、自不修定、自不真實、自愛其身，何能令彼生歡喜心而得度脫？』菩薩作是思惟：『因身心故，于無量劫受諸苦惱；是故重自勸勵，令心歡喜，善自調攝。何以故？我當安住無上法故，欲令眾生亦得此法。』復更思惟：『此身空寂，無我、我所，無真實性，空無有二。若苦、若樂，皆無所有，諸法空故。我當解了，廣為人說。是故我今雖遭苦毒，應當忍受。為愍傷眾生故、饒益眾生故、安隱眾生故、攝取眾生故、不捨眾生故、欲令眾生得不退轉究竟成就無上菩提，佛所行法，我當修行。』是名菩薩摩訶薩第三無恚恨行。
「佛子！何等為菩薩摩訶薩第四無盡行？此菩薩勤修精進、勝精進、最勝精進、第一精進、大精進、微妙精進、上精進、無上精進、無等精進、無等等精進。彼菩薩不為貪慾所亂；不為瞋恚、愚癡、憍慢、惱害、慳嫉、嫌恨、諂曲、無慚、無愧之所惱亂。菩薩復作是念：『我不欲惱諸眾生，乃至不欲惱一眾生故，勤修精進；但欲舍離諸煩惱故，修行精進；欲害一切結故，修行精進；欲離一切習氣故，修行精進；欲悉分別一切眾生故，修行精進；欲知一切眾生死此生彼故，修行精進；欲知一切眾
【現代漢語翻譯】 現代漢語譯本：菩薩在遭受這種劇烈痛苦的時候，會這樣想：『我如果因為這痛苦而生起嗔恨心，那就是自己不能調伏自己、不能守護自己、不能明白事理、不能使自己平靜、不能修習禪定、不能真實不虛、愛惜自己的身體，又怎麼能讓眾生生起歡喜心而得到解脫呢？』菩薩這樣思惟：『因為有身心，所以在無量劫中遭受各種苦惱；因此要更加自我勉勵，使內心歡喜，好好地調攝自己。為什麼呢？因為我將安住于無上佛法，也想讓眾生得到這佛法。』又進一步思惟：『這身體是空寂的，沒有我、沒有我所，沒有真實不變的性質，空性是無二的。無論是苦還是樂，都是虛幻不實的，因為一切法都是空性的。我應當理解這個道理，並廣泛地為他人宣說。因此，我現在雖然遭受痛苦，也應當忍受。爲了憐憫眾生、利益眾生、使眾生安穩、攝受眾生、不捨棄眾生，爲了讓眾生得到不退轉，最終成就無上菩提，佛所修行的法，我也應當修行。』這就是菩薩摩訶薩的第三種無嗔恨的修行。 『佛子！什麼是菩薩摩訶薩的第四種無盡的修行呢？』這位菩薩勤奮地修習精進，殊勝的精進，最殊勝的精進，第一的精進，廣大的精進，微妙的精進，上的精進，無上的精進，無等的精進，無等等的精進。這位菩薩不會被貪慾所擾亂；不會被嗔恚、愚癡、驕慢、惱害、慳吝、嫉妒、嫌恨、諂媚、無慚、無愧所擾亂。菩薩又這樣想：『我不想要惱害眾生，甚至不想要惱害一個眾生，所以勤奮地修習精進；只是想要舍離各種煩惱，所以修行精進；想要斷除一切結縛，所以修行精進；想要遠離一切習氣，所以修行精進；想要完全瞭解一切眾生，所以修行精進；想要知道一切眾生從這裡死去又到那裡出生，所以修行精進；想要知道一切眾
【English Translation】 English version: When a Bodhisattva encounters such intense suffering, they think like this: 『If I were to generate anger because of this suffering, then I would be unable to subdue myself, unable to protect myself, unable to understand clearly, unable to be peaceful, unable to cultivate samadhi, unable to be truthful, and would be attached to my own body. How then could I enable others to generate joy and attain liberation?』 The Bodhisattva contemplates thus: 『Because of the body and mind, I have endured countless sufferings throughout immeasurable kalpas; therefore, I must further encourage myself, make my mind joyful, and properly regulate myself. Why? Because I shall abide in the supreme Dharma, and I wish for all sentient beings to also attain this Dharma.』 They further contemplate: 『This body is empty and still, without a self, without anything belonging to a self, without any real nature, and emptiness is non-dual. Whether it is suffering or joy, all are unreal, because all dharmas are empty. I shall understand this principle and widely proclaim it to others. Therefore, even though I am now encountering suffering, I should endure it. For the sake of compassion for sentient beings, for the benefit of sentient beings, for the peace of sentient beings, for the sake of gathering sentient beings, for the sake of not abandoning sentient beings, and for the sake of enabling sentient beings to attain non-retrogression and ultimately achieve unsurpassed Bodhi, I shall practice the Dharma that the Buddha practiced.』 This is called the third practice of non-hatred of a Bodhisattva Mahasattva. 『Buddha's children! What is the fourth inexhaustible practice of a Bodhisattva Mahasattva?』 This Bodhisattva diligently cultivates vigor, superior vigor, the most superior vigor, the foremost vigor, great vigor, subtle vigor, supreme vigor, unsurpassed vigor, incomparable vigor, and unequaled vigor. This Bodhisattva is not disturbed by greed; they are not disturbed by anger, ignorance, arrogance, harm, stinginess, jealousy, resentment, flattery, shamelessness, or lack of conscience. The Bodhisattva further thinks: 『I do not wish to harm any sentient beings, not even a single sentient being, therefore I diligently cultivate vigor; I only wish to abandon all afflictions, therefore I practice vigor; I wish to sever all bonds, therefore I practice vigor; I wish to be free from all habitual tendencies, therefore I practice vigor; I wish to fully understand all sentient beings, therefore I practice vigor; I wish to know where all sentient beings go after death, therefore I practice vigor; I wish to know all
生煩惱習故，修行精進；欲知一切眾生種種希望故，修行精進；欲知一切眾生諸境界故，修行精進；欲知一切眾生諸根故，修行精進；欲知一切眾生心、心所行故，修行精進；欲知一切法境界故，修行精進；欲知諸佛實法故，修行精進；欲知諸佛平等法故，修行精進；欲以善方便知三世平等故，修行精進；欲知清凈平等法故，修行精進；欲得一切諸佛法故，修行精進；欲以一方便門知一切佛法故，修行精進；欲知諸佛無量無邊不可思議故，修行精進；欲知諸佛大智慧善方便故，修行精進；欲知一切佛法廣為眾生句句分別故，修行精進。』菩薩成就如是精進，若有人言：『無量無數阿僧祇世界眾生，汝能為此一一眾生故，于無量無數阿僧祇劫，具受無擇大地獄苦，令彼眾生究竟涅槃；復有無量無數阿僧祇佛出興於世，令無量無數阿僧祇眾生，受種種樂，汝猶具受大地獄苦，然後汝當成阿耨多羅三藐三菩提？』菩薩答言：『我悉能為爾所世界一一眾生，受地獄苦；諸佛出世，眾生受樂，我亦受苦，然後我當成無上道。』復有人言：『汝若能以一毛渧無量無邊阿僧祇諸大海水，皆悉令盡？無量、無邊阿僧祇世界末為微塵，悉知其數？如是念念次第，常不廢忘菩提之心？』菩薩若聞是語，不退、不悔，歡喜踴躍，勤修精進，作
【現代漢語翻譯】 現代漢語譯本 因為生起煩惱的習氣，所以修行精進；爲了瞭解一切眾生種種的希望，所以修行精進；爲了瞭解一切眾生的各種境界，所以修行精進；爲了瞭解一切眾生的各種根器，所以修行精進；爲了瞭解一切眾生的心和心所的活動，所以修行精進；爲了瞭解一切法的境界，所以修行精進；爲了瞭解諸佛真實的法，所以修行精進；爲了瞭解諸佛平等的法，所以修行精進；爲了用善巧方便了解過去、現在、未來三世的平等，所以修行精進；爲了瞭解清凈平等的法，所以修行精進；爲了獲得一切諸佛的法，所以修行精進；爲了用一種方便法門瞭解一切佛法，所以修行精進；爲了瞭解諸佛無量無邊不可思議的功德，所以修行精進；爲了瞭解諸佛的大智慧和善巧方便，所以修行精進；爲了瞭解一切佛法，併爲眾生一句一句地分別解說，所以修行精進。』菩薩成就這樣的精進，如果有人說：『無量無數阿僧祇（梵語，意為無數）世界中的眾生，你能夠爲了這每一個眾生，在無量無數阿僧祇劫中，承受無間地獄的痛苦，使這些眾生最終達到涅槃；又有無量無數阿僧祇佛出世，使無量無數阿僧祇眾生，享受各種快樂，你仍然要承受地獄的痛苦，然後你才能成就阿耨多羅三藐三菩提（梵語，意為無上正等正覺）嗎？』菩薩回答說：『我能夠爲了所有這些世界中的每一個眾生，承受地獄的痛苦；諸佛出世，眾生享受快樂，我也承受痛苦，然後我才能成就無上道。』又有人說：『你如果能夠用一滴毛端的水滴，使無量無邊阿僧祇大海的水都乾涸？能夠知道無量無邊阿僧祇世界化為微塵后的數量？像這樣唸唸相續，始終不忘失菩提之心？』菩薩如果聽到這樣的話，不退縮、不後悔，歡喜踴躍，勤奮修行精進，作
【English Translation】 English version Because of the habit of generating afflictions, one practices diligently; to know all the various hopes of all sentient beings, one practices diligently; to know all the various realms of all sentient beings, one practices diligently; to know all the various faculties of all sentient beings, one practices diligently; to know the minds and mental activities of all sentient beings, one practices diligently; to know the realms of all dharmas, one practices diligently; to know the true dharma of all Buddhas, one practices diligently; to know the equal dharma of all Buddhas, one practices diligently; to know the equality of the three periods of time through skillful means, one practices diligently; to know the pure and equal dharma, one practices diligently; to attain all the dharmas of all Buddhas, one practices diligently; to know all the Buddha dharmas through one skillful means, one practices diligently; to know the immeasurable, boundless, and inconceivable qualities of all Buddhas, one practices diligently; to know the great wisdom and skillful means of all Buddhas, one practices diligently; to know all the Buddha dharmas and explain them to sentient beings, phrase by phrase, one practices diligently.』 A Bodhisattva who has achieved such diligence, if someone were to say: 『For each and every sentient being in immeasurable, countless asamkhya (Sanskrit, meaning countless) worlds, can you endure the suffering of the Avici hell for immeasurable, countless asamkhya kalpas, so that these sentient beings may ultimately attain Nirvana; and even if immeasurable, countless asamkhya Buddhas appear in the world, causing immeasurable, countless asamkhya sentient beings to experience various joys, you would still endure the suffering of hell, and only then would you attain Anuttara-samyak-sambodhi (Sanskrit, meaning unsurpassed, complete, and perfect enlightenment)?』 The Bodhisattva would answer: 『I am able to endure the suffering of hell for each and every sentient being in all those worlds; when Buddhas appear in the world and sentient beings experience joy, I will also endure suffering, and then I will attain the unsurpassed path.』 Furthermore, if someone were to say: 『If you could use a single drop of water from the tip of a hair to dry up the water of immeasurable, boundless asamkhya oceans? Could you know the number of immeasurable, boundless asamkhya worlds reduced to dust? And in this way, moment after moment, continuously, never forgetting the mind of Bodhi?』 If the Bodhisattva were to hear these words, they would not retreat, not regret, but rejoice and be diligent in their practice, making
如是念：『我得善利。因我故，令無量無邊阿僧祇世界眾生永離眾苦。』菩薩復作是念：『我當代一切眾生受一切苦，普令眾生離一切苦，悉皆究竟無餘涅槃，然後我當成無上道。』是名菩薩摩訶薩第四無盡行。
「佛子！何等為菩薩摩訶薩第五離癡亂行？此菩薩成就第一正念，未曾散亂，堅固不壞，第一最勝清凈無量，舍離癡冥；分別正念，善能受持世間、出世間經論，色法、非色法經論，受、想、行、識經論。無有癡亂死此生彼，無有癡亂處胎出胎，無有癡亂住菩提心，無有癡亂親近善知識，無有癡亂學諸佛法，無有癡亂覺諸魔事，無有癡亂遠離魔事，無有癡亂于無量劫修菩薩行。菩薩成就如是等無量無數堅固正念，于無量無數阿僧祇劫，從諸佛菩薩善知識所聞受正法；所謂：甚深法、微妙法、莊嚴法、種種莊嚴法、種種名味句身法、莊嚴菩薩法、莊嚴諸佛無上法、正希望清凈法、不染一切世間法、分別一切世間法、廣法、無量法、舍離癡暗分別世間法、共法、不共法、菩薩智境界法、一切智自在法。菩薩聞此法已，于無量無邊阿僧祇劫，未曾退忘。何以故？菩薩摩訶薩本無量劫修道行時，未曾惱亂眾生，正念三昧，不斷正法，不斷善根，不斷智慧故。此菩薩無量種聲不能嬈亂，所謂：高大聲、惱亂聲、令
【現代漢語翻譯】 現代漢語譯本 如此思念：『我獲得了極大的利益。因為我的緣故，能讓無量無邊的阿僧祇（asaṃkhya，意為無數）世界中的眾生永遠脫離各種痛苦。』菩薩又這樣想：『我應當代替一切眾生承受一切痛苦，普遍讓眾生脫離一切痛苦，全部都達到究竟的無餘涅槃（nirvāṇa，意為寂滅），然後我才成就無上的佛道。』這稱為菩薩摩訶薩（bodhisattva-mahāsattva，意為大菩薩）的第四種無盡行。
『佛子！什麼是菩薩摩訶薩的第五種離癡亂行？』這位菩薩成就了第一正念，從未散亂，堅定不壞，第一最殊勝清凈無量，舍離愚癡昏暗；分別正念，善於受持世間和出世間的經論，色法和非色法的經論，受、想、行、識的經論。沒有愚癡錯亂地從死亡到出生，沒有愚癡錯亂地入胎和出胎，沒有愚癡錯亂地安住菩提心（bodhicitta，意為覺悟之心），沒有愚癡錯亂地親近善知識，沒有愚癡錯亂地學習諸佛的教法，沒有愚癡錯亂地覺察各種魔事，沒有愚癡錯亂地遠離魔事，沒有愚癡錯亂地在無量劫中修菩薩行。菩薩成就了這樣等無量無數的堅定正念，在無量無數阿僧祇劫中，從諸佛菩薩和善知識那裡聽聞接受正法；所謂：甚深法、微妙法、莊嚴法、種種莊嚴法、種種名味句身法、莊嚴菩薩法、莊嚴諸佛無上法、正希望清凈法、不染一切世間法、分別一切世間法、廣法、無量法、舍離癡暗分別世間法、共法、不共法、菩薩智慧境界法、一切智自在法。菩薩聽聞這些法后，在無量無邊的阿僧祇劫中，從未退失遺忘。為什麼呢？因為菩薩摩訶薩在過去無量劫修道時，從未惱亂眾生，正念三昧（samādhi，意為禪定），不斷正法，不斷善根，不斷智慧的緣故。這位菩薩不會被無量種聲音擾亂，例如：高大的聲音、惱亂的聲音、令
【English Translation】 English version Such is the thought: 『I have obtained great benefit. Because of me, may countless asaṃkhya (innumerable) world's beings be forever free from all suffering.』 The Bodhisattva further thinks: 『I shall bear all suffering for all beings, universally causing all beings to be free from all suffering, all attaining ultimate nirvana (extinction), and then I shall achieve the unsurpassed path.』 This is called the fourth inexhaustible practice of a Bodhisattva-Mahasattva (great Bodhisattva).
『Buddha-child! What is the fifth practice of a Bodhisattva-Mahasattva, which is free from delusion and confusion?』 This Bodhisattva achieves the foremost right mindfulness, never scattered, firm and indestructible, the foremost, most excellent, pure, and immeasurable, abandoning ignorance and darkness; discerning right mindfulness, being skilled in upholding the scriptures and treatises of the world and beyond, the scriptures and treatises of form and non-form, the scriptures and treatises of feeling, perception, volition, and consciousness. There is no deluded confusion from death to birth, no deluded confusion in entering and leaving the womb, no deluded confusion in abiding in the bodhicitta (mind of enlightenment), no deluded confusion in approaching good teachers, no deluded confusion in learning the teachings of all Buddhas, no deluded confusion in perceiving the affairs of demons, no deluded confusion in distancing oneself from the affairs of demons, no deluded confusion in cultivating the Bodhisattva path for countless kalpas (eons). The Bodhisattva achieves such immeasurable and countless firm right mindfulness, and for immeasurable and countless asaṃkhya kalpas, from all Buddhas, Bodhisattvas, and good teachers, hears and receives the right Dharma; namely: the profound Dharma, the subtle Dharma, the adorned Dharma, the various adorned Dharmas, the various name, taste, phrase, and body Dharmas, the Dharma that adorns Bodhisattvas, the Dharma that adorns the unsurpassed Buddhas, the right hope and pure Dharma, the Dharma that is not tainted by all worldly things, the Dharma that distinguishes all worldly things, the vast Dharma, the immeasurable Dharma, the Dharma that abandons ignorance and distinguishes worldly things, the common Dharma, the uncommon Dharma, the Dharma of the Bodhisattva's wisdom realm, the Dharma of the omniscience and freedom. Having heard these Dharmas, the Bodhisattva, for immeasurable and countless asaṃkhya kalpas, has never retreated or forgotten them. Why? Because when the Bodhisattva-Mahasattva cultivated the path in past immeasurable kalpas, he never troubled beings, had right mindfulness and samadhi (meditative absorption), did not discontinue the right Dharma, did not discontinue good roots, and did not discontinue wisdom. This Bodhisattva cannot be disturbed by countless kinds of sounds, such as: loud sounds, disturbing sounds, sounds that cause
人恐怖聲、微妙聲、不可愛聲、散亂六根聲。菩薩聞如是等無量無數好惡諸聲，于正念不亂，三昧不亂，境界不亂，入微妙法不亂，菩薩行不亂，修習菩提心不亂，唸佛三昧不亂，觀察真實法不亂，教化眾生智不亂，成就眾生不亂，安立眾生清凈智不亂，觀察甚深義不亂。不行惡業故，無惡業障；不行煩惱故，無煩惱障；不行不恭敬故，無不恭敬障；不行謗法故，無謗法障。如是等無量種聲，一一音聲，充滿十方無量無邊阿僧祇世界，于無量無邊阿僧祇劫，未曾斷絕，悉能壞亂眾生諸根，令其發狂，而不能亂此菩薩甚深三昧。菩薩於三昧中，思惟、分別一切音聲生、住、滅相，善分別知生、住、滅性；亦善觀察諸聞聲者，聞好惡聲，心無憎愛，正念不亂，于彼諸聲，善取其相而不染著。知一切聲，皆無所有，非真實性，無有造者，亦無本際，與法性等，無有差別。是菩薩成就寂靜身、口、意行，不復退轉；安住諸禪三昧正受。悟一切法，智慧成就，得離一切音聲三昧，阿僧祇三昧門以為眷屬。長養大悲于唸唸中，能得無量阿僧祇三昧，究竟成就一切種智。菩薩聞此能壞諸根大惡音聲已，作如是念：『我當令一切眾生，安住清凈正念。於一切智，得不退轉，究竟成就無餘涅槃。』是名菩薩摩訶薩第五離癡亂行。◎
「◎佛子！何等為菩薩摩訶薩第六善現行？此菩薩成就寂滅身、口、意業；無所有無所示現身、口、意業；無縛無脫身、口、意業；無縛無脫，諸所示現無所依、無所住、隨心住無量心性等，一切法性等；無性相，示現無相，相甚深無底。如如性離業報，善方便出生、離生，不生、不滅、寂滅涅槃等，非有說有，語言道斷。離一切世間，無所依住，長養菩薩所起善根，入離虛妄無縛無著法門，入真實法門，入離世間法門，分別一切世間法。菩薩作如是念：『一切眾生，無性為性；一切諸法，無為為性；一切佛剎，無相為相；究竟三世皆悉無性；言語道斷，於一切法而無所依。』菩薩解如是等諸甚深法，解一切世間悉皆寂滅，解一切諸佛甚深妙法，解佛法、世間法等無差別，世間法入佛法、佛法入世間法；佛法、世間法而不雜亂，世間法不壞佛法。真實法界不可破壞，安住三世平等正法，亦不捨菩提心、不捨教化眾生心，增長大慈大悲心，悉欲救度一切眾生。菩薩作是念：『我不成就眾生，誰當成就？我不調伏眾生，誰當調伏？我不寂靜眾生，誰當寂靜？我不令眾生歡喜，誰當令歡喜？我不清凈眾生，誰當令清凈？』菩薩復作是念：『我以解了此甚深法，見諸眾生受大苦惱，趣危險徑，為諸煩惱之所纏縛，如重病人，
【現代漢語翻譯】 現代漢語譯本： 『佛子！什麼是菩薩摩訶薩的第六種善現行？這位菩薩成就寂滅的身、口、意業；沒有所有、沒有所示現的身、口、意業；沒有束縛、沒有解脫的身、口、意業；沒有束縛、沒有解脫，所有所示現的都沒有所依、沒有所住，隨心安住于無量的心性等，一切法性等；沒有自性、沒有相狀，示現無相，相狀極其深邃無底。如如性遠離業報，善巧方便出生、遠離生，不生、不滅、寂滅涅槃等，非有說有，語言之道斷絕。遠離一切世間，沒有所依所住，增長菩薩所生起的善根，進入遠離虛妄、沒有束縛、沒有執著的法門，進入真實法門，進入遠離世間法門，分別一切世間法。菩薩這樣想：『一切眾生，以無自性為自性；一切諸法，以無為為自性；一切佛剎，以無相為相；究竟來說三世都是沒有自性的；言語之道斷絕，對於一切法都沒有所依。』菩薩理解這些甚深之法，理解一切世間都寂滅，理解一切諸佛的甚深妙法，理解佛法、世間法等沒有差別，世間法進入佛法、佛法進入世間法；佛法、世間法不雜亂，世間法不破壞佛法。真實法界不可破壞，安住於三世平等的正法，也不捨棄菩提心、不捨棄教化眾生的心，增長大慈大悲心，想要救度一切眾生。菩薩這樣想：『我不成就眾生，誰來成就？我不調伏眾生，誰來調伏？我不使眾生寂靜，誰來使寂靜？我不令眾生歡喜，誰來令歡喜？我不清凈眾生，誰來令清凈？』菩薩又這樣想：『我因為理解了這些甚深之法，看到眾生遭受巨大苦惱，走向危險的道路，被各種煩惱所纏縛，如同重病之人， 現代漢語譯本： 『佛子！何謂菩薩摩訶薩的第六種善現行？此菩薩成就寂滅的身、口、意業；無所有、無所顯現的身、口、意業；無縛無脫的身、口、意業；無縛無脫，所顯現的一切皆無所依、無所住，隨心安住于無量心性等，一切法性等；無自性、無相狀，顯現無相，相狀極其深邃無底。如如性遠離業報，善巧方便出生、遠離生，不生、不滅、寂滅涅槃等，非有說有，語言之道斷絕。遠離一切世間，無所依住，增長菩薩所生起的善根，進入遠離虛妄、無縛無著的法門，進入真實法門，進入遠離世間法的法門，分別一切世間法。菩薩作如是念：『一切眾生，以無自性為自性；一切諸法，以無為為自性；一切佛剎，以無相為相；究竟而言，三世皆無自性；言語之道斷絕，對於一切法都無所依。』菩薩理解這些甚深之法，理解一切世間皆寂滅，理解一切諸佛的甚深妙法，理解佛法、世間法等無差別，世間法入佛法、佛法入世間法；佛法、世間法不雜亂，世間法不破壞佛法。真實法界不可破壞，安住於三世平等的正法，也不捨棄菩提心、不捨棄教化眾生的心，增長大慈大悲心，想要救度一切眾生。菩薩作是念：『我不成就眾生，誰來成就？我不調伏眾生，誰來調伏？我不使眾生寂靜，誰來使寂靜？我不令眾生歡喜，誰來令歡喜？我不清凈眾生，誰來令清凈？』菩薩又作是念：『我因為理解了這些甚深之法，看到眾生遭受巨大苦惱，走向危險的道路，被各種煩惱所纏縛，如同重病之人，』
【English Translation】 English version: 'O son of Buddha! What is the sixth good manifestation practice of a Bodhisattva Mahasattva? This Bodhisattva achieves the tranquilized actions of body, speech, and mind; actions of body, speech, and mind that are without possession and without manifestation; actions of body, speech, and mind that are without bondage and without liberation; without bondage and without liberation, all manifestations are without reliance, without dwelling, abiding at will in immeasurable mind-nature, etc., all dharma-natures, etc.; without self-nature, without characteristics, manifesting without characteristics, the characteristics are extremely profound and bottomless. The suchness nature is apart from karmic retribution, skillfully born from expedient means, apart from birth, non-birth, non-extinction, tranquilized Nirvana, etc., saying 'is' when it is not, the path of language is cut off. Apart from all worldly things, without reliance or dwelling, nurturing the good roots that Bodhisattvas generate, entering the dharma gate of being apart from falseness, without bondage, and without attachment, entering the true dharma gate, entering the dharma gate of being apart from worldly dharmas, distinguishing all worldly dharmas. The Bodhisattva thinks thus: 'All sentient beings, take non-self-nature as their nature; all dharmas, take non-action as their nature; all Buddha-lands, take non-form as their form; ultimately, the three times are all without self-nature; the path of language is cut off, and there is no reliance on any dharma.' The Bodhisattva understands these profound dharmas, understands that all worldly things are tranquilized, understands the profound and wonderful dharmas of all Buddhas, understands that there is no difference between Buddha-dharma and worldly dharma, worldly dharma enters Buddha-dharma, Buddha-dharma enters worldly dharma; Buddha-dharma and worldly dharma are not mixed up, worldly dharma does not destroy Buddha-dharma. The true dharma realm is indestructible, abiding in the equal and righteous dharma of the three times, and also not abandoning the Bodhi mind, not abandoning the mind to teach sentient beings, increasing the great loving-kindness and great compassion mind, desiring to save all sentient beings. The Bodhisattva thinks thus: 'If I do not accomplish sentient beings, who will accomplish them? If I do not tame sentient beings, who will tame them? If I do not tranquilize sentient beings, who will tranquilize them? If I do not make sentient beings happy, who will make them happy? If I do not purify sentient beings, who will purify them?' The Bodhisattva also thinks thus: 'Because I have understood these profound dharmas, I see that sentient beings are suffering great distress, going down dangerous paths, being entangled by various afflictions, like seriously ill people,' English version: 'O son of Buddha! What is the sixth good manifestation practice of a Bodhisattva Mahasattva? This Bodhisattva achieves the tranquilized actions of body, speech, and mind; actions of body, speech, and mind that are without possession and without manifestation; actions of body, speech, and mind that are without bondage and without liberation; without bondage and without liberation, all manifestations are without reliance, without dwelling, abiding at will in immeasurable mind-nature, etc., all dharma-natures, etc.; without self-nature, without characteristics, manifesting without characteristics, the characteristics are extremely profound and bottomless. The suchness nature is apart from karmic retribution, skillfully born from expedient means, apart from birth, non-birth, non-extinction, tranquilized Nirvana, etc., saying 'is' when it is not, the path of language is cut off. Apart from all worldly things, without reliance or dwelling, nurturing the good roots that Bodhisattvas generate, entering the dharma gate of being apart from falseness, without bondage, and without attachment, entering the true dharma gate, entering the dharma gate of being apart from worldly dharmas, distinguishing all worldly dharmas. The Bodhisattva thinks thus: 'All sentient beings, take non-self-nature as their nature; all dharmas, take non-action as their nature; all Buddha-lands, take non-form as their form; ultimately, the three times are all without self-nature; the path of language is cut off, and there is no reliance on any dharma.' The Bodhisattva understands these profound dharmas, understands that all worldly things are tranquilized, understands the profound and wonderful dharmas of all Buddhas, understands that there is no difference between Buddha-dharma and worldly dharma, worldly dharma enters Buddha-dharma, Buddha-dharma enters worldly dharma; Buddha-dharma and worldly dharma are not mixed up, worldly dharma does not destroy Buddha-dharma. The true dharma realm is indestructible, abiding in the equal and righteous dharma of the three times, and also not abandoning the Bodhi mind, not abandoning the mind to teach sentient beings, increasing the great loving-kindness and great compassion mind, desiring to save all sentient beings. The Bodhisattva thinks thus: 'If I do not accomplish sentient beings, who will accomplish them? If I do not tame sentient beings, who will tame them? If I do not tranquilize sentient beings, who will tranquilize them? If I do not make sentient beings happy, who will make them happy? If I do not purify sentient beings, who will purify them?' The Bodhisattva also thinks thus: 'Because I have understood these profound dharmas, I see that sentient beings are suffering great distress, going down dangerous paths, being entangled by various afflictions, like seriously ill people,'
常被苦痛恩愛繫縛在生死獄；常不離地獄、餓鬼、畜生、閻羅王處，不能永滅無量苦聚，不離三障。常處愚癡暗，不見真實明，受無窮生死，不得解脫道。輪迴八難，愚癡所病，諸垢所染，沒在無量深煩惱海，邪見所惑，不睹正道。』菩薩作如是觀察：『眾生若未成熟而舍取正覺，是所不應。我當先教化眾生，于無量劫修菩薩行，未成熟者教令成熟，未調伏者教令調伏，諸未度者教令得度。』是菩薩住此行時，諸天、世人、魔王、釋梵、沙門、婆羅門、諸天、乾闥婆等，見此菩薩，歡喜敬仰。若有眾生，恭敬、供養、尊重、禮拜，乃至見聞，皆悉不虛，畢定究竟阿耨多羅三藐三菩提。是名菩薩摩訶薩第六善現行。
「佛子！何等為菩薩摩訶薩第七無著行？此菩薩以無著心，于唸唸中，能觀察阿僧祇世界，嚴凈阿僧祇佛剎，于諸佛剎，心無染著。往詣阿僧祇諸如來所，禮拜恭敬，以阿僧祇華、香、涂香、末香、眾寶、華鬘、天衣、雜寶、寶蓋、幢幡諸莊嚴具，各阿僧祇以用供養，心無所著。阿僧祇諸方便行而無所行，阿僧祇思，無思法住。于唸唸中，見無量諸佛，于諸佛所，心無所著；于佛相好，心無所著；于佛光明，心無所著；于諸佛剎，心無所著；聞佛說法，心無所著；於十方世界，心無所著；于如來眾，心
【現代漢語翻譯】 現代漢語譯本：'常常被痛苦和愛慾束縛在生死的牢獄中；常常無法脫離地獄、餓鬼、畜生、閻羅王這些地方，不能永遠滅除無量的痛苦聚集，無法脫離三種障礙（業障、報障、煩惱障）。常常處於愚癡的黑暗中，看不見真實的智慧光明，遭受無盡的生死輪迴，無法得到解脫之道。在八難（地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、佛前佛後）中輪迴，被愚癡所困擾，被各種污垢所污染，沉沒在無量深重的煩惱之海中，被邪見所迷惑，看不見正道。』菩薩這樣觀察：『如果眾生尚未成熟就捨棄而獨自證得正覺，這是不應該的。我應當先教化眾生，在無量劫中修行菩薩行，使未成熟的眾生得以成熟，使未調伏的眾生得以調伏，使未得度的眾生得以得度。』當菩薩安住于這種修行時，諸天、世人、魔王、釋梵（帝釋天和梵天）、沙門（出家修行者）、婆羅門（印度教祭司）、諸天、乾闥婆（天上的樂神）等，見到這位菩薩，都歡喜敬仰。如果有眾生，恭敬、供養、尊重、禮拜，乃至只是見到或聽到這位菩薩，都不會徒勞無功，必定最終成就阿耨多羅三藐三菩提（無上正等正覺）。這就是菩薩摩訶薩的第六善現行。 『佛子！什麼是菩薩摩訶薩的第七無著行？』這位菩薩以無執著的心，在每一個念頭中，都能觀察無數（阿僧祇）的世界，莊嚴清凈無數的佛剎（佛的國土），對於這些佛剎，心中沒有絲毫的染著。前往無數的如來（佛）所在之處，禮拜恭敬，用無數的花、香、涂香、末香、各種珍寶、花鬘、天衣、雜寶、寶蓋、幢幡等莊嚴物品，各自以無數的數量進行供養，心中沒有任何執著。修行無數的方便法門而沒有執著于所修之法，以無數的思慮，安住于無思慮的法中。在每一個念頭中，見到無量的諸佛，對於諸佛，心中沒有執著；對於佛的相好（佛的三十二相和八十種好），心中沒有執著；對於佛的光明，心中沒有執著；對於諸佛的國土，心中沒有執著；聽聞佛的說法，心中沒有執著；對於十方世界，心中沒有執著；對於如來的僧眾，心中沒有執著。
【English Translation】 English version: 'Constantly bound by suffering and love in the prison of birth and death; constantly unable to escape from places like hell, hungry ghosts, animals, and the realm of Yama (the king of the underworld), unable to eternally extinguish the accumulation of immeasurable suffering, unable to escape the three obstacles (karmic obstacles, retributive obstacles, and afflictive obstacles). Constantly dwelling in the darkness of ignorance, unable to see the true light of wisdom, enduring endless cycles of birth and death, unable to attain the path of liberation. Reincarnating in the eight difficulties (hell, hungry ghosts, animals, long-lived gods, border regions, the blind, deaf, and mute, worldly cleverness, and before or after a Buddha's appearance), afflicted by ignorance, defiled by various impurities, submerged in the immeasurable ocean of deep afflictions, deluded by wrong views, unable to see the right path.』 The Bodhisattva observes thus: 『If sentient beings are not yet mature and one abandons them to attain enlightenment alone, this is not proper. I should first teach and transform sentient beings, cultivate the Bodhisattva path for immeasurable kalpas (eons), causing those who are not yet mature to become mature, causing those who are not yet tamed to become tamed, and causing those who are not yet liberated to become liberated.』 When the Bodhisattva dwells in this practice, gods, humans, Mara (the demon king), Shakra (Indra) and Brahma, Shramanas (ascetics), Brahmins (Hindu priests), gods, Gandharvas (celestial musicians), and others, seeing this Bodhisattva, rejoice and revere him. If there are sentient beings who respect, make offerings, honor, and bow down to him, or even just see or hear of this Bodhisattva, it will not be in vain, and they will certainly ultimately attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). This is called the sixth good manifestation practice of the Bodhisattva Mahasattva. 『Buddha's son! What is the seventh non-attachment practice of the Bodhisattva Mahasattva?』 This Bodhisattva, with a mind of non-attachment, in every thought, is able to observe countless (asamkhya) worlds, adorn and purify countless Buddha-lands (Buddha-fields), and towards these Buddha-lands, the mind has no attachment. Going to the places of countless Tathagatas (Buddhas), bowing down and paying respect, using countless flowers, incense, scented ointments, powdered incense, various treasures, flower garlands, celestial garments, miscellaneous treasures, jeweled canopies, banners, and other adornments, each in countless quantities, to make offerings, the mind has no attachment. Cultivating countless expedient practices without attachment to the practices, with countless thoughts, dwelling in the dharma of no thought. In every thought, seeing countless Buddhas, towards the Buddhas, the mind has no attachment; towards the marks and characteristics of the Buddhas (the thirty-two major marks and eighty minor marks), the mind has no attachment; towards the light of the Buddhas, the mind has no attachment; towards the Buddha-lands, the mind has no attachment; hearing the Buddha's teachings, the mind has no attachment; towards the ten directions of the world, the mind has no attachment; towards the Sangha (community) of the Tathagatas, the mind has no attachment.
無所著；于菩薩眾，心無所著；聞法歡喜，心無所著；正心增廣，攝意不亂，行菩薩行，不著佛法。此菩薩摩訶薩於十方剎，一一佛所，無量無邊阿僧祇劫，恭敬、禮拜、供養，心無厭足；見佛聞法，心無所著；見諸如來菩薩大眾以為莊嚴，心無所著；見不凈剎，心不憎惡。何以故？菩薩摩訶薩寂滅平等觀諸法故。諸法無垢、無凈、無暗、無明、無分別、無不分別、無虛妄、無真實、無安隱、無危險、無正道、無邪道。
「菩薩如是觀真實法性入眾生性，教化、調伏成熟眾生，于彼眾生，心無所著；受持諸法，而於諸法，心無所著；不捨菩薩心，而住佛所住，于佛所住，心無所著；入種種語言道，于語言道，心無所著；入眾生道，于眾生道，心無所著；分別諸三昧正受，皆悉能入，心無所著；往詣無量無邊不可說諸佛國土，見彼佛國，心無所著；若去佛國，心無餘戀。菩薩摩訶薩于諸佛國，以無貪著心，解佛實教；于無上道，而無障礙；于佛正教，已得安立；具足菩薩行，安住菩薩心，成就菩薩寂滅解脫；不念、不著菩薩所行，住菩薩凈道，受真實記。得授記已，作如是念：『凡夫愚癡，不知真諦，不見真諦，暗鈍無信，心不真實，常行染著，流轉生死，不見諸佛，離善知識，離於正道，迷惑邪見，不求調御師
【現代漢語翻譯】 現代漢語譯本：
無所執著；對於菩薩大眾，心無所執著；聽聞佛法歡喜，心無所執著；端正心念，增長智慧，攝持意念不散亂，行菩薩道，不執著于佛法。這位菩薩摩訶薩在十方世界，每一位佛陀之處，經歷無量無邊阿僧祇劫（極長的時間單位），恭敬、禮拜、供養，心中沒有厭倦；見到佛陀，聽聞佛法，心無所執著；見到諸如來菩薩大眾作為莊嚴，心無所執著；見到不凈的國土，心中不憎惡。為什麼呢？因為菩薩摩訶薩以寂滅平等的智慧觀察諸法。諸法沒有垢染、沒有清凈、沒有黑暗、沒有光明、沒有分別、沒有不分別、沒有虛妄、沒有真實、沒有安穩、沒有危險、沒有正道、沒有邪道。
菩薩這樣觀察真實的法性，進入眾生的本性，教化、調伏、成熟眾生，對於那些眾生，心無所執著；受持諸法，而對於諸法，心無所執著；不捨棄菩薩心，而安住于佛所安住的境界，對於佛所安住的境界，心無所執著；進入種種語言之道，對於語言之道，心無所執著；進入眾生之道，對於眾生之道，心無所執著；分別諸三昧（禪定）正受，都能進入，心無所執著；前往無量無邊不可說的諸佛國土，見到那些佛國，心無所執著；如果離開佛國，心中沒有留戀。菩薩摩訶薩在諸佛國土，以無貪著的心，理解佛陀的真實教誨；對於無上道，沒有障礙；對於佛陀的正教，已經得到安立；具足菩薩的修行，安住菩薩的心，成就菩薩的寂滅解脫；不念、不執著菩薩所行，安住菩薩清凈之道，接受真實的授記。得到授記后，這樣想：『凡夫愚癡，不知道真諦，看不到真諦，暗鈍沒有信心，心不真實，常常執著于染污，流轉于生死，見不到諸佛，遠離善知識，遠離正道，迷惑于邪見，不尋求調御師（佛陀）。』 English version:
Without attachment; towards the assembly of Bodhisattvas, the mind is without attachment; hearing the Dharma with joy, the mind is without attachment; rectifying the mind, increasing wisdom, gathering the mind without distraction, practicing the Bodhisattva path, not attached to the Buddha Dharma. This Bodhisattva Mahasattva, in the ten directions, at each Buddha's place, for immeasurable, boundless asamkhya kalpas (extremely long periods of time), with reverence, prostration, and offerings, the mind is without weariness; seeing the Buddha, hearing the Dharma, the mind is without attachment; seeing the Tathagatas and the Bodhisattva assembly as adornments, the mind is without attachment; seeing impure lands, the mind does not feel aversion. Why is this so? Because the Bodhisattva Mahasattva observes all dharmas with the wisdom of quiescence and equality. All dharmas have no defilement, no purity, no darkness, no light, no discrimination, no non-discrimination, no falsehood, no truth, no safety, no danger, no right path, no wrong path.
The Bodhisattva thus observes the true nature of dharmas, enters the nature of beings, teaches, tames, and matures beings, towards those beings, the mind is without attachment; receiving all dharmas, yet towards all dharmas, the mind is without attachment; not abandoning the Bodhisattva mind, yet dwelling in the dwelling of the Buddha, towards the dwelling of the Buddha, the mind is without attachment; entering various paths of language, towards the paths of language, the mind is without attachment; entering the paths of beings, towards the paths of beings, the mind is without attachment; distinguishing all samadhis (meditative absorptions) and right receptions, being able to enter all, the mind is without attachment; going to immeasurable, boundless, inexpressible Buddha lands, seeing those Buddha lands, the mind is without attachment; if leaving a Buddha land, the mind has no lingering attachment. The Bodhisattva Mahasattva, in all Buddha lands, with a mind without greed or attachment, understands the true teachings of the Buddha; towards the unsurpassed path, there is no obstacle; towards the true teachings of the Buddha, one has already been established; fully possessing the practice of a Bodhisattva, dwelling in the mind of a Bodhisattva, achieving the quiescence and liberation of a Bodhisattva; not thinking of, not attached to the Bodhisattva's practices, dwelling in the pure path of a Bodhisattva, receiving the true prediction. Having received the prediction, one thinks thus: 'Ordinary beings are foolish, do not know the true meaning, do not see the true meaning, are dull and without faith, the mind is not true, constantly attached to defilements, transmigrating in birth and death, not seeing the Buddhas, separated from good teachers, separated from the right path, confused by wrong views, not seeking a tamer (Buddha).'
【English Translation】 Without attachment; towards the assembly of Bodhisattvas, the mind is without attachment; hearing the Dharma with joy, the mind is without attachment; rectifying the mind, increasing wisdom, gathering the mind without distraction, practicing the Bodhisattva path, not attached to the Buddha Dharma. This Bodhisattva Mahasattva, in the ten directions, at each Buddha's place, for immeasurable, boundless asamkhya kalpas (extremely long periods of time), with reverence, prostration, and offerings, the mind is without weariness; seeing the Buddha, hearing the Dharma, the mind is without attachment; seeing the Tathagatas and the Bodhisattva assembly as adornments, the mind is without attachment; seeing impure lands, the mind does not feel aversion. Why is this so? Because the Bodhisattva Mahasattva observes all dharmas with the wisdom of quiescence and equality. All dharmas have no defilement, no purity, no darkness, no light, no discrimination, no non-discrimination, no falsehood, no truth, no safety, no danger, no right path, no wrong path. The Bodhisattva thus observes the true nature of dharmas, enters the nature of beings, teaches, tames, and matures beings, towards those beings, the mind is without attachment; receiving all dharmas, yet towards all dharmas, the mind is without attachment; not abandoning the Bodhisattva mind, yet dwelling in the dwelling of the Buddha, towards the dwelling of the Buddha, the mind is without attachment; entering various paths of language, towards the paths of language, the mind is without attachment; entering the paths of beings, towards the paths of beings, the mind is without attachment; distinguishing all samadhis (meditative absorptions) and right receptions, being able to enter all, the mind is without attachment; going to immeasurable, boundless, inexpressible Buddha lands, seeing those Buddha lands, the mind is without attachment; if leaving a Buddha land, the mind has no lingering attachment. The Bodhisattva Mahasattva, in all Buddha lands, with a mind without greed or attachment, understands the true teachings of the Buddha; towards the unsurpassed path, there is no obstacle; towards the true teachings of the Buddha, one has already been established; fully possessing the practice of a Bodhisattva, dwelling in the mind of a Bodhisattva, achieving the quiescence and liberation of a Bodhisattva; not thinking of, not attached to the Bodhisattva's practices, dwelling in the pure path of a Bodhisattva, receiving the true prediction. Having received the prediction, one thinks thus: 'Ordinary beings are foolish, do not know the true meaning, do not see the true meaning, are dull and without faith, the mind is not true, constantly attached to defilements, transmigrating in birth and death, not seeing the Buddhas, separated from good teachers, separated from the right path, confused by wrong views, not seeking a tamer (Buddha).'
，不敬十力王，不知菩薩恩，親近惡知識，聞諸法空，心大恐怖，不正思惟，誹謗正法，棄捨正道，好從邪徑，入魔羅網，遠離諸佛，常著諸有，受種種苦。』爾時，菩薩見彼眾生受諸苦已，增長大悲，觀諸善根，心無所著。
「爾時，菩薩作如是念：『我當爲十方一一眾生故，住無量無邊阿僧祇劫，成熟眾生，心無疲厭。常共止住，不欲舍離去。如毫端，以一毫端，悉遍量度十方世界；為一眾生故，於一一毫端處，各住無量無邊阿僧祇劫；如為一眾生，為一切眾生，亦復如是。』以此大悲心，唸唸次第，未曾斷絕；而於眾生，心無所著。於一一毫端處，具足修習盡過去、未來際諸菩薩行。不著身、不著法、不著念、不著愿、不著三昧、不著行、不著寂靜、不著境界、不著教化成熟眾生、不著入深法界。何以故？菩薩如是觀察：一切法界如幻；諸佛法如電；菩薩行如夢；所聞法如響；一切世界如化；業報所起。如摩㝹摩化身，知一切眾生猶如畫像，種種異形，皆由心畫。所說諸法，皆如實際；於一念中，遍滿十方。修菩薩行，廣大如法界，究竟如虛空。於一念中，悉知諸佛，決定方便，了知心相迴轉迅速，而於此心，無所染著。菩薩如是觀察無我。見佛化度一切眾生，于佛法中得無量喜；起大慈悲，救護一切，
【現代漢語翻譯】 現代漢語譯本：『不尊敬具有十種力量的佛（十力王），不瞭解菩薩的恩德，親近惡友，聽到諸法皆空，內心極度恐懼，不正當思考，誹謗正法，拋棄正道，喜歡走邪路，進入魔的羅網，遠離諸佛，常常執著于存在，遭受各種痛苦。』當時，菩薩看到那些眾生遭受各種痛苦后，增長了巨大的悲憫之心，觀察各種善根，內心沒有任何執著。 『當時，菩薩這樣想：『我應當爲了十方世界每一個眾生的緣故，停留無量無邊的阿僧祇劫（極長的時間單位），來成熟眾生，內心沒有疲憊和厭倦。常常和他們在一起，不想要捨棄離開。就像用一根毫毛的尖端，用這一根毫毛的尖端，完全測量十方世界；爲了一個眾生的緣故，在每一個毫毛的尖端處，各自停留無量無邊的阿僧祇劫；就像爲了一個眾生，爲了所有眾生，也是這樣。』用這種大悲心，唸唸相續，從未斷絕；然而對於眾生，內心沒有任何執著。在每一個毫毛的尖端處，都圓滿地修習盡過去、未來際所有菩薩的修行。不執著于身體，不執著於法，不執著于念頭，不執著于願望，不執著於三昧（禪定），不執著于修行，不執著于寂靜，不執著于境界，不執著于教化成熟眾生，不執著于進入深奧的法界。為什麼呢？菩薩這樣觀察：一切法界都像幻象；諸佛的法像閃電；菩薩的修行像夢；所聽聞的法像回聲；一切世界像變化；是業報所產生的。就像摩㝹摩（一種幻術）所變化出來的身體，知道一切眾生就像畫像，各種不同的形狀，都是由心所畫出來的。所說的各種法，都像實際存在一樣；在一念之間，遍滿十方。修菩薩的修行，廣大如法界，究竟如虛空。在一念之間，完全瞭解諸佛，確定的方便法門，瞭解心的狀態迴轉迅速，然而對於這個心，沒有任何染著。菩薩這樣觀察無我。看到佛化度一切眾生，在佛法中得到無量的喜悅；生起大慈悲心，救護一切眾生。
【English Translation】 English version: 『They do not respect the Ten-Powered King (Buddha), do not understand the kindness of Bodhisattvas, associate with evil friends, hear that all dharmas are empty, feel great fear in their hearts, think incorrectly, slander the true Dharma, abandon the right path, like to follow evil paths, enter the net of Mara, stay away from all Buddhas, are always attached to existence, and suffer all kinds of pain.』 At that time, the Bodhisattva, seeing those beings suffering all kinds of pain, increased his great compassion, observed all good roots, and had no attachment in his heart. 『At that time, the Bodhisattva thought like this: 『I should, for the sake of each and every being in the ten directions, stay for immeasurable and boundless asamkhya kalpas (extremely long units of time), to mature beings, without fatigue or weariness in my heart. I will always stay with them, not wanting to abandon and leave. Like the tip of a hair, using the tip of one hair, I will completely measure the ten directions of the world; for the sake of one being, at each tip of a hair, I will stay for immeasurable and boundless asamkhya kalpas; just as for one being, so it is for all beings.』 With this great compassionate heart, thought after thought, without ever ceasing; yet towards beings, there is no attachment in the heart. At each tip of a hair, I will fully cultivate all the Bodhisattva practices of the past and future. Not attached to the body, not attached to the Dharma, not attached to thoughts, not attached to vows, not attached to samadhi (meditative absorption), not attached to practice, not attached to stillness, not attached to realms, not attached to teaching and maturing beings, not attached to entering the profound Dharma realm. Why? Because the Bodhisattva observes like this: all Dharma realms are like illusions; the Buddhas』 Dharma is like lightning; the Bodhisattva』s practice is like a dream; what is heard is like an echo; all worlds are like transformations; they are caused by karmic retribution. Like the transformed body of a Mayamara (a kind of illusion), knowing that all beings are like paintings, with various different shapes, all drawn by the mind. All the dharmas spoken are like actual existence; in one thought, they pervade the ten directions. Cultivating the Bodhisattva』s practice, it is as vast as the Dharma realm, and as ultimate as space. In one thought, I will fully understand all the Buddhas, the definite expedient methods, understand the mind』s state of rapid turning, yet towards this mind, there is no attachment. The Bodhisattva observes no-self like this. Seeing the Buddha transforming and liberating all beings, he gains immeasurable joy in the Buddha』s Dharma; he arises with great compassion, protecting and saving all beings.』
心無憂惱，得歡喜愿。未成熟者，當令成熟；未調伏者，當令調伏。遠離世間，而能隨順一切世間。若聞諸方國土眾生音聲、眾生諸業、眾生施設、眾生和合、眾生流轉、眾生諸行、眾生境界、眾生諸地、眾生興起，我當乘大愿之力，普至彼處，終不捨弘誓教化眾生，乃至不起一念染著。所以者何？以無所著故，自利利彼，清凈滿足。是名菩薩摩訶薩第七無著行。◎
「◎佛子！何等為菩薩摩訶薩第八尊重行？此菩薩成就尊重善根、不壞善根、最勝善根、不思議善根、無盡善根、不退善根、無比善根、寂靜善根、一切佛法善根。此菩薩修習行時，心常愛樂諸佛妙法；一向專求無上菩提，未曾暫舍菩薩大愿；于無量劫行菩薩道，不計眾苦而生憂惱；一切眾魔所不能壞，一切諸佛悉共護念，常行菩薩諸清凈行，精勤修習一切菩薩無量苦行，未曾懈倦，得不退轉大乘弘願。此菩薩安住、尊重菩薩行已，于唸唸中，能轉阿僧祇劫生死、苦難，長養菩薩無量大愿。若有眾生恭敬、供養、乃至見聞，斯等皆得住不退轉，決定究竟無上菩提。彼菩薩觀察眾生，了達非有，而不捨一切。譬如河水，不至彼岸，不來此岸，不斷中流，能度眾生於彼此岸，以流通故。菩薩摩訶薩亦復如是，不趣生死，不趣涅槃，亦復不住生死中流，而
【現代漢語翻譯】 現代漢語譯本：心中沒有憂愁煩惱，獲得歡喜的願望。對於尚未成熟的眾生，應當令其成熟；對於尚未調伏的眾生，應當令其調伏。雖然遠離世俗，卻能隨順一切世俗。如果聽到各方國土眾生的聲音、眾生的各種業力、眾生的施設（指眾生的行為和活動）、眾生的和合（指眾生的聚集和聯繫）、眾生的流轉（指眾生的生死輪迴）、眾生的各種行為、眾生的境界、眾生的各種狀態、眾生的興起，我應當憑藉大愿的力量，普遍到達那些地方，終究不放棄弘揚誓願教化眾生，乃至不起一絲一毫的染著。為什麼呢？因為沒有執著，所以能自利利他，清凈圓滿。這稱為菩薩摩訶薩的第七無著行。 佛子！什麼是菩薩摩訶薩的第八尊重行？這位菩薩成就尊重善根、不壞善根、最勝善根、不可思議善根、無盡善根、不退善根、無比善根、寂靜善根、一切佛法善根。這位菩薩在修行時，心中常常喜愛諸佛的微妙法；一心專求無上菩提，從未曾暫時捨棄菩薩的大愿；在無量劫中行菩薩道，不計較各種苦難而產生憂愁煩惱；一切魔障都不能破壞他，一切諸佛都共同護念他，常常修行菩薩的各種清凈行為，精勤修習一切菩薩的無量苦行，從未懈怠疲倦，獲得不退轉的大乘弘願。這位菩薩安住、尊重菩薩的修行后，在每一個念頭中，都能轉化無數劫的生死苦難，增長菩薩的無量大愿。如果有眾生恭敬、供養，乃至見到或聽到他，這些眾生都能安住于不退轉，決定最終成就無上菩提。這位菩薩觀察眾生，了達眾生並非實有，卻不捨棄一切眾生。譬如河水，不流向彼岸，也不流向此岸，也不停留在中間，卻能通過流動，度化眾生到達彼岸。菩薩摩訶薩也是如此，不趨向生死，不趨向涅槃，也不停留在生死之中，而
【English Translation】 English version: The mind is without worry or distress, obtaining the wish of joy. For those who are not yet mature, they should be made to mature; for those who are not yet tamed, they should be tamed. Although one is apart from the world, one can accord with all the world. If I hear the voices of sentient beings in all lands, the various karmas of sentient beings, the establishments of sentient beings (referring to the actions and activities of sentient beings), the gatherings of sentient beings, the transmigrations of sentient beings (referring to the cycle of birth and death), the various conducts of sentient beings, the realms of sentient beings, the various states of sentient beings, and the arising of sentient beings, I shall, by the power of my great vows, universally reach those places, and never abandon the vow to teach and transform sentient beings, not even giving rise to a single thought of attachment. Why is this so? Because there is no attachment, one can benefit oneself and others, achieving purity and fulfillment. This is called the seventh non-attachment practice of a Bodhisattva Mahasattva. O son of Buddha! What is the eighth practice of reverence of a Bodhisattva Mahasattva? This Bodhisattva achieves the roots of reverence, the indestructible roots of goodness, the most excellent roots of goodness, the inconceivable roots of goodness, the inexhaustible roots of goodness, the non-retrogressing roots of goodness, the incomparable roots of goodness, the tranquil roots of goodness, and the roots of all Buddha-dharmas. When this Bodhisattva practices, his mind always loves the wonderful Dharma of all Buddhas; he single-mindedly seeks supreme Bodhi, never temporarily abandoning the great vows of a Bodhisattva; he practices the Bodhisattva path for countless kalpas, not counting various sufferings and not giving rise to worry or distress; all demons cannot destroy him, all Buddhas together protect and remember him, he constantly practices all the pure practices of a Bodhisattva, diligently cultivates all the immeasurable ascetic practices of a Bodhisattva, never becoming lazy or weary, and obtains the great vow of the non-retrogressing Mahayana. After this Bodhisattva dwells in and reveres the practice of a Bodhisattva, in every thought, he can transform the suffering of birth and death of countless kalpas, and increase the immeasurable great vows of a Bodhisattva. If there are sentient beings who respect, make offerings, or even see or hear him, these beings can all dwell in non-retrogression, and will definitely ultimately achieve supreme Bodhi. This Bodhisattva observes sentient beings, understanding that they are not real, yet does not abandon all sentient beings. Just like river water, it does not flow to the other shore, nor does it flow to this shore, nor does it stay in the middle, but through its flow, it can ferry sentient beings to the other shore. A Bodhisattva Mahasattva is also like this, not tending towards birth and death, not tending towards Nirvana, nor does he stay in the middle of birth and death, but
能濟度此岸群生，到于彼岸，安隱、無畏、無憂惱處。于眾生數，心無所著。不離一眾生，著多眾生；不離多眾生，著一眾生；不增眾生界，不損眾生界；不生眾生界，不滅眾生界；不盡眾生界，不長眾生界；不虛眾生界，不二眾生界。何以故？菩薩深解眾生界如法界，眾生界、法界無有二；無二法中，無增、無損、無生、無滅，法性真實，無來無去，無所猗著，不作二相。何以故？菩薩解一切法界無二相故。菩薩如是以善方便，解深法界；住無相、住清凈妙相，莊嚴其身。善能分別一切諸相，決定究竟到于彼岸，悉分別知眾生之數。普能現身一切佛剎，于諸佛剎心無所著，深入佛法，亦無所染，分別義味，廣為人說。於一切法離諸欲際，而不斷菩薩道，不捨菩薩行。行無盡功德，入清凈法界。譬如火珠，出火不可窮盡，如是菩薩諸功德藏不可窮盡，教化眾生亦不可盡。而菩薩摩訶薩非究竟、非不究竟；非離取、非不離取；非依、非無依；非世間法、非佛法；非凡夫、非得果。如是菩薩成就尊重心，修習菩薩行，不教聲聞、辟支佛乘；不教佛法，不教世間法；不教眾生，不壞眾生；不教正道，不壞正道；不教垢，不教凈。何以故？菩薩解了諸法無垢、無凈；知一切法無受、無轉，亦無有退。行是寂滅甚深法時，亦不生
【現代漢語翻譯】 現代漢語譯本 能救度此岸的眾生，到達彼岸，那裡安穩、無畏、沒有憂愁煩惱。對於眾生的數量，心中沒有執著。不因為離開一個眾生而執著于多個眾生；不因為離開多個眾生而執著於一個眾生；不增加眾生界，也不減少眾生界；不產生眾生界，也不滅亡眾生界；不窮盡眾生界，也不增長眾生界；不虛妄眾生界，也不把眾生界看作是二元的。為什麼呢？菩薩深刻理解眾生界如同法界（dharma-dhātu，宇宙萬法的本性），眾生界和法界沒有分別；在沒有分別的法中，沒有增加、沒有減少、沒有產生、沒有滅亡，法的本性是真實的，沒有來也沒有去，沒有可以依賴執著的地方，不產生二元對立的觀念。為什麼呢？菩薩理解一切法界沒有二元對立的相狀。菩薩像這樣以善巧方便，理解深奧的法界；安住于無相，安住于清凈微妙的相，以此來莊嚴自身。善於分辨一切諸相，最終決定到達彼岸，完全分別知曉眾生的數量。普遍能在一切佛剎（buddha-kṣetra，佛的國土）顯現身形，對於各個佛剎心中沒有執著，深入佛法，也沒有被污染，分別理解佛法的意義，廣泛地為他人宣說。對於一切法，遠離各種慾望的邊際，而不中斷菩薩道，不捨棄菩薩的修行。修行無盡的功德，進入清凈的法界。譬如火珠，發出火焰不可窮盡，菩薩的功德寶藏也是這樣不可窮盡，教化眾生也同樣不可窮盡。而菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）不是究竟的，也不是不究竟的；不是脫離執取的，也不是不脫離執取的；不是有所依賴的，也不是無所依賴的；不是世間法，也不是佛法；不是凡夫，也不是證果者。這樣的菩薩成就尊重的心，修習菩薩的修行，不教導聲聞（śrāvaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）的乘；不教導佛法，也不教導世間法；不教導眾生，也不破壞眾生；不教導正道，也不破壞正道；不教導污垢，也不教導清凈。為什麼呢？菩薩理解一切法沒有污垢，也沒有清凈；知道一切法沒有接受，沒有轉變，也沒有退轉。當修行這種寂滅甚深的法時，也不會產生
【English Translation】 English version Able to ferry beings from this shore to the other shore, to a place of peace, fearlessness, and freedom from sorrow and distress. Regarding the number of beings, the mind is without attachment. Not abandoning one being to be attached to many beings; not abandoning many beings to be attached to one being; not increasing the realm of beings, nor decreasing the realm of beings; not creating the realm of beings, nor destroying the realm of beings; not exhausting the realm of beings, nor extending the realm of beings; not falsifying the realm of beings, nor making the realm of beings dualistic. Why is this so? The Bodhisattva deeply understands the realm of beings as being like the dharma-dhātu (the realm of all phenomena), the realm of beings and the dharma-dhātu are not two; in the non-dual dharma, there is no increase, no decrease, no birth, no death, the nature of dharma is real, without coming or going, without anything to rely on or be attached to, not creating dualistic concepts. Why is this so? The Bodhisattva understands that all dharma-dhātu are without dualistic appearances. The Bodhisattva, in this way, with skillful means, understands the profound dharma-dhātu; dwells in non-appearance, dwells in pure and wondrous appearance, and adorns their body with this. They are skilled in distinguishing all appearances, ultimately determined to reach the other shore, and fully understand the number of beings. They can universally manifest in all buddha-kṣetra (Buddha-fields), without attachment to any buddha-kṣetra, deeply immersed in the Buddha's teachings, yet not defiled, discerning the meaning of the teachings, and widely proclaiming them to others. Regarding all dharmas, they are free from the boundaries of all desires, yet do not interrupt the Bodhisattva path, nor abandon the Bodhisattva practice. They practice endless merit, entering the pure dharma-dhātu. Just as a fire pearl emits inexhaustible flames, so too are the Bodhisattva's store of merits inexhaustible, and their teaching of beings is also inexhaustible. And the Bodhisattva-mahāsattva (great Bodhisattva) is neither ultimate nor not ultimate; neither detached from grasping nor not detached from grasping; neither dependent nor independent; neither worldly dharma nor Buddha dharma; neither an ordinary person nor one who has attained fruition. Such a Bodhisattva achieves a respectful mind, practices the Bodhisattva path, does not teach the vehicle of śrāvakas (hearers) or pratyekabuddhas (solitary realizers); does not teach Buddha dharma, nor worldly dharma; does not teach beings, nor destroy beings; does not teach the right path, nor destroy the right path; does not teach defilement, nor teach purity. Why is this so? The Bodhisattva understands that all dharmas are without defilement and without purity; knows that all dharmas are without reception, without transformation, and without regression. When practicing this profound dharma of quiescence, they do not give rise to
念：『我今行此法，已行此法，當行此法。』未曾生念：『有陰界入內世間、外世間、內外世間一切大愿，諸波羅蜜。』何以故？一切法中，無向聲聞、緣覺、菩薩、佛乘，亦復無向諸凡夫界，亦復無向垢凈生死及涅槃界。何以故？諸法無二，無不二故。譬如虛空，求之十方，無有差別，非無虛空。菩薩如是觀一切法，悉無差別。非不究竟成等正覺；彼最真實，不違正行，普能示現菩薩所行，而不捨離無量大愿；調伏眾生，轉大法輪，不壞因果，不違寂滅平等觀法。此菩薩悉與三世諸如來等，不斷佛性，不壞正法，興隆正法，辯才無盡，于諸法中，心無所著，安住法堂，分別深法，住無所畏，不捨佛住，不違世法，普現世間等，於世間心無所著。菩薩如是成就尊重智慧修菩薩行，令一切眾生，永離世間惡道、諸難；教化、成就、安置三世諸佛法中，堅固不動。
「如是教已，復作是念：『一切眾生，不知恩義，更相殺害，邪見增盛，迷惑正道，煩惱充滿，癡冥所覆。設有善知識充滿世間，皆悉明達智慧具足者，我不為此等修菩薩行。何以故？我于善、惡人所，不求利養，不徇名譽，乃至一縷及一愛言。于無量劫，行菩薩道，不生一念自求己安，但欲調伏一切眾生，凈一切眾生，度一切眾生。』何以故？一切諸佛
【現代漢語翻譯】 現代漢語譯本：心中默唸：『我現在修行此法，已經修行此法，將來也要修行此法。』卻從未生起這樣的念頭：『有陰界（五蘊的界限）進入內在世間、外在世間、內外世間一切宏大誓願，以及各種波羅蜜（到達彼岸的方法）。』這是為什麼呢？因為一切法中，沒有趨向聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而悟道者）、菩薩（發願救度眾生者）、佛乘（成佛之道）的區分，也沒有趨向凡夫俗子的界限，更沒有趨向垢染、清凈、生死以及涅槃的界限。這是為什麼呢？因為諸法沒有二元對立，沒有不二的緣故。譬如虛空，向十方尋求，沒有差別，但並非沒有虛空。菩薩這樣觀察一切法，都無差別。並非不能最終成就無上正等正覺；他們是最真實的，不違背正道修行，普遍能夠示現菩薩所行的，而不捨離無量宏大誓願；調伏眾生，轉動大法輪，不破壞因果，不違背寂滅平等的觀察之法。這樣的菩薩與過去、現在、未來三世諸佛平等，不斷絕佛性，不破壞正法，興盛正法，辯才無盡，對於一切法，心中沒有執著，安住在法堂，分別深奧的佛法，安住于無所畏懼，不捨棄佛的境界，不違背世俗的法則，普遍顯現在世間，對於世間的心沒有執著。菩薩這樣成就尊重智慧，修行菩薩行，使一切眾生，永遠脫離世間的惡道、各種苦難；教化、成就、安置在過去、現在、未來三世諸佛的佛法中，堅固不動。 如此教導之後，又生起這樣的念頭：『一切眾生，不知感恩，互相殘殺，邪見日益增長，迷惑于正道，煩惱充滿，被愚癡黑暗所覆蓋。即使有善知識充滿世間，他們都明達智慧，具足智慧，我也不為這些人修行菩薩行。這是為什麼呢？因為我對於善人、惡人，不求取利益供養，不追求名譽，哪怕是一絲一毫，或者一句愛語。在無量劫中，修行菩薩道，不生起一念為自己求得安樂，只是想要調伏一切眾生，凈化一切眾生，度脫一切眾生。』這是為什麼呢？因為一切諸佛
【English Translation】 English version: One contemplates: 『I am now practicing this Dharma, have already practiced this Dharma, and will practice this Dharma.』 Yet, one has never generated the thought: 『There are skandha (aggregates) realms entering the inner world, the outer world, the inner and outer world, all great vows, and all paramitas (perfections).』 Why is this so? Because in all dharmas, there is no direction towards Sravakas (hearers of the Dharma), Pratyekabuddhas (solitary realizers), Bodhisattvas (beings striving for enlightenment), or the Buddha vehicle, nor is there a direction towards the realms of ordinary beings, nor towards the realms of defilement, purity, birth and death, or Nirvana. Why is this so? Because all dharmas are non-dual, and because there is no non-duality. For example, like space, if one seeks it in the ten directions, there is no difference, yet it is not that there is no space. Bodhisattvas observe all dharmas in this way, without any difference. It is not that they will not ultimately achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment); they are the most truthful, do not violate the right practice, are universally able to demonstrate the Bodhisattva's practice, and do not abandon immeasurable great vows; they tame sentient beings, turn the great Dharma wheel, do not destroy cause and effect, and do not violate the Dharma of peaceful equality. Such Bodhisattvas are equal to all Tathagatas (Buddhas) of the three times, do not cut off the Buddha-nature, do not destroy the true Dharma, promote the true Dharma, have inexhaustible eloquence, in all dharmas, their minds are without attachment, they dwell in the Dharma hall, distinguish profound Dharma, dwell in fearlessness, do not abandon the Buddha's abode, do not violate worldly laws, universally appear in the world, and their minds are without attachment to the world. Bodhisattvas thus accomplish respectful wisdom, practice the Bodhisattva path, enabling all sentient beings to forever depart from the evil paths and all difficulties of the world; they teach, accomplish, and establish them in the Dharma of the Buddhas of the three times, firm and unmoving. Having taught in this way, one further contemplates: 『All sentient beings do not know gratitude, kill each other, their wrong views are increasing, they are confused about the right path, their afflictions are full, and they are covered by the darkness of ignorance. Even if there are good teachers filling the world, all of whom are clear and wise, possessing complete wisdom, I would not practice the Bodhisattva path for these beings. Why is this so? Because I do not seek profit or offerings from good or bad people, nor do I pursue fame, not even a thread or a loving word. For immeasurable kalpas (eons), I practice the Bodhisattva path, without generating a single thought of seeking my own peace, but only desiring to tame all sentient beings, purify all sentient beings, and liberate all sentient beings.』 Why is this so? Because all Buddhas
法如是故。不求利養，不計人惡，常應等心行菩薩道，怨親等觀而無差別，欲令究竟至於彼岸，具足成就無上菩提。是名菩薩摩訶薩第八尊重行。
「佛子！何等為菩薩摩訶薩第九善法行？此菩薩為諸天人、沙門、婆羅門、乾闥婆等，一切眾生，作清涼法池。守護正法，佛種不絕，得清凈陀羅尼故；說法無障礙，得義陀羅尼故；義辯不可盡，得法陀羅尼故；法辯不可盡，得正語陀羅尼故；辭辯不可盡，得無障礙陀羅尼故；說義味不可盡，得佛甘露灌頂陀羅尼故；令眾生歡喜辯不可盡，得自覺悟陀羅尼故；同辯不可盡，入同辯陀羅尼故；說種種義、名味、句身不可盡，得正語陀羅尼故；無量辯不可盡，得無量讚歎陀羅尼故；於三千大千世界，變身如佛，妙音具足。於一切法，無所障礙，而作佛事。隨所應化，隨所解音，隨眾生根，以廣長舌清凈音聲，隨時說法，不違大悲。隨其所應，於一一言，出無量音，皆令歡喜。設有眾生，悉知無量不可計阿僧祇諸語言法、知無量業、知無量報，如是等無量無數阿僧祇眾生，充滿無量無邊阿僧祇世界，與菩薩為眷屬。菩薩處此會中，出一法言，悉令此等眾生，皆得開解。有如是等無量無邊阿僧祇諸大眾與菩薩為眷屬，亦復如是。
「爾時，菩薩復作是念：『設一毛端處
【現代漢語翻譯】 現代漢語譯本：法就是這樣。不追求利益供養，不計較他人的過錯，應當以平等心行菩薩道，對怨恨和親近的人都平等看待，沒有差別，想要讓他們最終到達彼岸，圓滿成就無上菩提（無上覺悟）。這稱為菩薩摩訶薩（大菩薩）的第八種尊重修行。 『佛子！什麼是菩薩摩訶薩的第九種善法修行？這位菩薩為諸天人、沙門（出家修行者）、婆羅門（祭司）、乾闥婆（天樂神）等一切眾生，作為清涼的法池。守護正法，使佛種不絕，因為他得到了清凈陀羅尼（總持，記憶法門）；說法沒有障礙，因為他得到了義陀羅尼（理解法門）；義理辯論無窮無盡，因為他得到了法陀羅尼（佛法法門）；佛法辯論無窮無盡，因為他得到了正語陀羅尼（正確言語法門）；辭藻辯論無窮無盡，因為他得到了無障礙陀羅尼（無礙法門）；說法的意義和味道無窮無盡，因為他得到了佛甘露灌頂陀羅尼（佛法甘露灌頂法門）；使眾生歡喜的辯論無窮無盡，因為他得到了自覺悟陀羅尼（自我覺悟法門）；與他人辯論無窮無盡，因為他進入了同辯陀羅尼（共同辯論法門）；說種種意義、名稱、味道、語句無窮無盡，因為他得到了正語陀羅尼；無量的辯論無窮無盡，因為他得到了無量讚歎陀羅尼（無量讚歎法門）；在三千大千世界，變化身體如同佛陀，美妙的聲音具足。對於一切法，沒有障礙，而做佛事。隨著所應教化的對象，隨著他們所理解的聲音，隨著眾生的根基，用廣長舌清凈的聲音，隨時說法，不違背大悲心。隨著他們所應接受的，在每一句話中，發出無量的聲音，都讓他們歡喜。假設有眾生，完全知道無量不可計數阿僧祇（極多的數量單位）的各種語言法、知道無量的業、知道無量的報應，像這樣無量無數阿僧祇的眾生，充滿無量無邊的阿僧祇世界，與菩薩成為眷屬。菩薩處在這個集會中，說出一句佛法，使所有這些眾生，都得到開悟理解。有像這樣無量無邊阿僧祇的大眾與菩薩成為眷屬，也是如此。 『那時，菩薩又這樣想：『假設在一根毛髮的尖端處
【English Translation】 English version: Such is the Dharma. Not seeking gain or offerings, not dwelling on the faults of others, one should always practice the Bodhisattva path with an equal mind, viewing enemies and loved ones equally without distinction, desiring to lead them ultimately to the other shore, fully accomplishing unsurpassed Bodhi (supreme enlightenment). This is called the eighth practice of respect of a Bodhisattva Mahasattva (great Bodhisattva). 『Buddha-child! What is the ninth practice of good Dharma of a Bodhisattva Mahasattva? This Bodhisattva serves as a cool Dharma pool for all beings, including gods, humans, Sramanas (ascetics), Brahmins (priests), Gandharvas (celestial musicians), and others. He protects the true Dharma, ensuring the Buddha-seed is not extinguished, because he has attained the pure Dharani (mnemonic device); he speaks the Dharma without obstruction, because he has attained the meaning Dharani; his discourse on meaning is inexhaustible, because he has attained the Dharma Dharani; his discourse on Dharma is inexhaustible, because he has attained the correct speech Dharani; his eloquence is inexhaustible, because he has attained the unobstructed Dharani; the meaning and flavor of his teachings are inexhaustible, because he has attained the Buddha's nectar-anointing Dharani; his discourse that delights beings is inexhaustible, because he has attained the self-awakening Dharani; his discourse with others is inexhaustible, because he has entered the shared discourse Dharani; his discourse on various meanings, names, flavors, and phrases is inexhaustible, because he has attained the correct speech Dharani; his immeasurable eloquence is inexhaustible, because he has attained the immeasurable praise Dharani; in the three thousand great thousand worlds, he transforms his body like a Buddha, possessing perfect and wonderful sounds. Regarding all Dharmas, he has no obstruction, and performs the work of a Buddha. According to what should be taught, according to the sounds they understand, according to the roots of beings, with his broad and long tongue and pure voice, he teaches the Dharma at the appropriate time, not violating great compassion. According to what they should receive, from each word, he emits immeasurable sounds, causing them all to rejoice. Suppose there are beings who fully know the immeasurable, countless Asankhyeya (an extremely large number) of various language Dharmas, know immeasurable karma, know immeasurable retribution, such immeasurable, countless Asankhyeya beings, filling immeasurable, boundless Asankhyeya worlds, are associated with the Bodhisattva. The Bodhisattva, in this assembly, speaks one Dharma word, causing all these beings to attain understanding and enlightenment. There are such immeasurable, boundless Asankhyeya multitudes associated with the Bodhisattva, and it is the same. 『At that time, the Bodhisattva further thought: 『Suppose at the tip of a single hair』
，於一念中，有無量無邊阿僧祇大眾來會；如是念念次第，盡過去、未來一切諸劫，大眾來會，猶故不盡。彼諸大眾，言聲不同，所問各異。』菩薩聞如是等一切問難，心無所畏，而作是念：『設令一切眾生，悉來問難，猶以一言，決其疑網，皆令歡喜。』菩薩說法，言不虛妄。於一一言，有無量無邊智慧莊嚴，成就無邊諸功德藏。慧光普照一切，諸法具足，成就一切種智。此菩薩安住善法行已，能自清凈，亦能饒益一切眾生。如此三千大千世界，乃至無量無邊不可稱數諸世界中，自化其身為真金色，妙音具足。於一切法，無所障礙，而作佛事。以無量無邊清凈法門，化度眾生。
「佛子！此菩薩摩訶薩有十種身：入無量無邊法界身，除滅一切世間故；未來身，一切趣生故；不生身，深樂不生平等法故；不滅身，一切諸法言語斷故；不實身，如如真實故；離癡妄身，隨應化故；無來去身，離死此生彼故；不壞身，法界性無壞故；一相身，三世語言道斷故；無相身，善分別諸法相故。
「菩薩摩訶薩成就如是十種身，能為一切眾生作舍，長養善根故；為一切眾生救護，與大無畏故；為一切眾生歸依，令大安隱住故；為一切眾生尊導，開示無上道門故；為一切眾生師，方便令入真實法故；為一切眾生燈，令見
【現代漢語翻譯】 現代漢語譯本：'在一念之間，有無量無邊的阿僧祇（asaṃkhya，意為無數）大眾前來集會；像這樣唸唸相續，直至過去、未來一切劫數，大眾前來集會，仍然沒有窮盡。那些大眾，言語聲音各不相同，所提出的問題也各異。』菩薩聽到這樣的一切問難，心中毫無畏懼，並且這樣想：『即使讓一切眾生都來提問，我也能用一句話，解決他們的疑惑，使他們都感到歡喜。』菩薩說法，言語真實不虛。每一句話，都具有無量無邊的智慧莊嚴，成就無邊的功德寶藏。智慧的光芒普遍照耀一切，諸法都完備具足，成就一切種智（sarvajñāna，意為一切智）。這位菩薩安住于善法修行之後，能夠自我清凈，也能利益一切眾生。像這樣在三千大千世界，乃至無量無邊不可稱數的諸世界中，將自身化現為真金色，具備美妙的聲音。對於一切法，沒有任何障礙，而行佛事。以無量無邊的清凈法門，教化度脫眾生。 『佛子！這位菩薩摩訶薩（bodhisattva mahāsattva，意為大菩薩）有十種身：入無量無邊法界身，爲了滅除一切世間；未來身，爲了使一切眾生趣向出生；不生身，因為深深喜愛不生不滅的平等法；不滅身，因為一切諸法的言語表達都已斷絕；不實身，因為如如真實；離癡妄身，爲了隨順眾生而化現；無來去身，因為遠離此生彼死的輪迴；不壞身，因為法界的本性不會壞滅；一相身，因為三世的語言表達都已斷絕；無相身，因為善於分別諸法的相狀。 『菩薩摩訶薩成就這樣的十種身，能夠為一切眾生作依靠，增長他們的善根；為一切眾生作救護，給予他們大無畏的勇氣；為一切眾生作歸依，使他們安穩地居住；為一切眾生作引導，開示無上的道門；為一切眾生作導師，方便地引導他們進入真實的佛法；為一切眾生作明燈，使他們能夠看見'
【English Translation】 English version: 'In a single thought, there are immeasurable, boundless asaṃkhya (countless) multitudes coming to assemble; in such a way, thought after thought, successively, until all past and future kalpas (aeons), the multitudes come to assemble, yet it is still not exhausted. Those multitudes, their voices are different, and their questions are also different.』 The Bodhisattva, hearing all such questions, has no fear in his heart, and thinks thus: 『Even if all sentient beings were to come and ask questions, I could resolve their doubts with just one word, making them all joyful.』 The Bodhisattva's teachings are true and not false. In each and every word, there is immeasurable, boundless wisdom adornment, accomplishing boundless treasures of merit. The light of wisdom shines universally on everything, all dharmas are complete and perfect, accomplishing sarvajñāna (all-knowing wisdom). This Bodhisattva, having settled in the practice of good dharmas, is able to purify himself and also benefit all sentient beings. In this way, in the three thousand great thousand worlds, and even in immeasurable, boundless, uncountable worlds, he transforms his body into true golden color, possessing wonderful sounds. Towards all dharmas, there is no obstruction, and he performs the work of the Buddha. With immeasurable, boundless pure dharma doors, he teaches and liberates sentient beings. 『Buddha-child! This Bodhisattva Mahāsattva (great Bodhisattva) has ten kinds of bodies: the body that enters immeasurable, boundless dharma realms, in order to eliminate all the world; the future body, in order to lead all beings towards birth; the non-birth body, because he deeply delights in the non-birth and non-death of the equal dharma; the non-extinction body, because the expression of all dharmas through language has been cut off; the non-real body, because it is as it is in reality; the body free from delusion, in order to transform according to the needs of sentient beings; the body without coming or going, because it is free from the cycle of death here and birth there; the indestructible body, because the nature of the dharma realm is indestructible; the one-form body, because the language of the three times has been cut off; the formless body, because he is skilled in distinguishing the forms of all dharmas.』 『The Bodhisattva Mahāsattva, having accomplished these ten kinds of bodies, is able to be a refuge for all sentient beings, nurturing their roots of goodness; to be a protector for all sentient beings, giving them great fearlessness; to be a reliance for all sentient beings, enabling them to dwell in great peace; to be a guide for all sentient beings, revealing the unsurpassed path; to be a teacher for all sentient beings, skillfully leading them into the true dharma; to be a lamp for all sentient beings, enabling them to see』
業報故；為一切眾生明，得甚深法故；為一切眾生炬，令離愚癡解真法故；為一切眾生光，令得明地故；為一切眾生趣趣燈，顯現如來自在力故。是名菩薩摩訶薩第九善法行。此菩薩摩訶薩安住善法行已，為一切眾生，作清涼法池，得佛甚深諸法底故。
「佛子！何等為菩薩摩訶薩真實行？此菩薩成就第一誠諦之語；如說能行，如行能說。此菩薩學三世諸佛真實語，入三世諸佛性，與三世諸佛善根等。此菩薩成就如是等一切善根，學三世諸佛無二語，隨順如來一切智慧。此菩薩成就眾生是處、非處智；眾生去、來、現在一切業報智；眾生諸根具足、不具足智；眾生種種性智；眾生種種欲智；眾生一切至處道智；一切禪定解脫三昧正受垢凈起時非時轉智；過去一切世界成壞智；無障礙天眼智；漏盡智；而不捨一切菩薩所行。何以故？欲令一切眾生，調伏清凈故。
「菩薩復作是念：『我見眾生受無量苦，若未度此等，先成正覺，是所不應，我當滿足大愿，然後成佛；令一切眾生，志求菩提究竟無餘涅槃。何以故？非眾生請我發菩提心，行菩薩行，我自發心普為眾生，欲令究竟得一切種智。是故，我於一切最為殊勝，不著眾生故；我於一切得為最上，調御眾生故；我離一切闇，解無眾生際故；我得所應得，本
【現代漢語翻譯】 現代漢語譯本 因為業報的緣故；爲了開示一切眾生，使其獲得甚深佛法；爲了成為一切眾生的火炬，使他們脫離愚癡，理解真正的佛法；爲了成為一切眾生的光明，使他們獲得明智的境界；爲了成為一切眾生所趨向的燈塔，彰顯如來的自在力量。這被稱為菩薩摩訶薩的第九種善法行。這位菩薩摩訶薩安住于善法行之後，爲了所有眾生，成為清涼的法池，因為他已通達佛陀甚深佛法的究竟之處。 『佛子！什麼是菩薩摩訶薩的真實修行？這位菩薩成就第一真實不虛的言語；能如所說而行，能如所行而說。這位菩薩學習三世諸佛的真實語言，進入三世諸佛的本性，與三世諸佛的善根相等。這位菩薩成就了這樣的一切善根，學習三世諸佛的無二之語，隨順如來的一切智慧。這位菩薩成就了眾生是處、非處智（明白眾生行為的因果報應的智慧）；眾生過去、現在、未來一切業報智（瞭解眾生過去、現在、未來行為的果報的智慧）；眾生諸根具足、不具足智（瞭解眾生感官能力是否健全的智慧）；眾生種種性智（瞭解眾生不同根性的智慧）；眾生種種欲智（瞭解眾生不同慾望的智慧）；眾生一切至處道智（瞭解眾生所能到達的各種境界的智慧）；一切禪定解脫三昧正受垢凈起時非時轉智（瞭解禪定、解脫、三昧等修行狀態的清凈與雜染、何時生起何時消退的智慧）；過去一切世界成壞智（瞭解過去一切世界形成和毀滅的智慧）；無障礙天眼智（沒有障礙的天眼通）；漏盡智（斷除一切煩惱的智慧）；但不捨棄一切菩薩所應修行的。為什麼呢？爲了使一切眾生，調伏清凈的緣故。 『菩薩又這樣想：『我看到眾生承受無量的痛苦，如果我沒有度化他們，就先成就正覺，這是不應該的，我應當先滿足我的大愿，然後成佛；使一切眾生，立志追求菩提，最終達到無餘涅槃。為什麼呢？不是眾生請求我發菩提心，修行菩薩行，而是我自己發心普遍爲了眾生，想要讓他們最終獲得一切種智（佛陀的智慧）。因此，我在一切之中最為殊勝，因為我不執著于眾生；我在一切之中最為至上，因為我調御眾生；我遠離一切黑暗，因為我瞭解眾生沒有邊際；我得到了我所應該得到的，本
【English Translation】 English version Because of karmic retribution; to illuminate all sentient beings, to enable them to obtain profound Dharma; to be a torch for all sentient beings, to liberate them from ignorance and understand the true Dharma; to be a light for all sentient beings, to enable them to attain the realm of wisdom; to be a guiding lamp for all sentient beings, manifesting the Tathagata's power of self-mastery. This is called the ninth good Dharma practice of a Bodhisattva Mahasattva. Having established themselves in this good Dharma practice, this Bodhisattva Mahasattva becomes a pool of cooling Dharma for all sentient beings, because they have penetrated the depths of the Buddha's profound Dharma. 'Buddha-child! What is the true practice of a Bodhisattva Mahasattva? This Bodhisattva achieves the first truthful and unwavering speech; they can act as they speak, and speak as they act. This Bodhisattva learns the true language of the Buddhas of the three times, enters the nature of the Buddhas of the three times, and is equal to the roots of goodness of the Buddhas of the three times. This Bodhisattva achieves all such roots of goodness, learns the non-dual language of the Buddhas of the three times, and follows all the wisdom of the Tathagata. This Bodhisattva achieves the wisdom of what is appropriate and inappropriate for sentient beings; the wisdom of all karmic retributions of sentient beings in the past, present, and future; the wisdom of whether sentient beings' faculties are complete or incomplete; the wisdom of the various natures of sentient beings; the wisdom of the various desires of sentient beings; the wisdom of all the paths that sentient beings can reach; the wisdom of the purity and impurity, the arising and ceasing of all meditative states, liberations, samadhis, and correct receptions; the wisdom of the formation and destruction of all past worlds; unobstructed divine eye wisdom; the wisdom of the exhaustion of outflows; yet they do not abandon all the practices of a Bodhisattva. Why? Because they wish to purify and subdue all sentient beings. 'Furthermore, the Bodhisattva thinks: 'I see sentient beings suffering immeasurable pain. If I do not liberate them and first attain enlightenment, that would be inappropriate. I should first fulfill my great vows and then become a Buddha; to enable all sentient beings to aspire to Bodhi and ultimately attain Nirvana without remainder. Why? It is not that sentient beings requested me to generate the Bodhi mind and practice the Bodhisattva path, but I myself generated the mind universally for all sentient beings, wishing to enable them to ultimately attain all-knowing wisdom (Buddha's wisdom). Therefore, I am the most excellent among all, because I am not attached to sentient beings; I am the highest among all, because I subdue sentient beings; I am free from all darkness, because I understand that sentient beings are without limit; I have obtained what I should obtain, the original
愿具足故；我善變化，菩薩功德莊嚴故；我有善攝取，三世諸佛所護念故。』
「此菩薩摩訶薩不捨本願故，得入無上智慧莊嚴。隨一切眾生所應，悉能化度，隨其本願，悉滿足已，得一切法，自在智慧，令一切眾生，皆得清凈。于唸唸中，悉能遍游十方世界；于唸唸中，悉能往詣無量佛國；于唸唸中，悉見無量無數諸佛及莊嚴剎，示現如來自在神力，究竟法界、虛空界等，其身無量，隨應悉現，無量、無礙而無所依；于自身中，普現佛剎，一切眾生、一切諸法，三世諸佛，皆悉顯現。
「此菩薩知眾生種種想、種種欲，業報清凈；隨其所應，為現其身，而調伏之。解一切法如幻、如化、如電；眾生如夢。此菩薩義身、味身不可窮盡，清凈正念，決定了知一切諸法，入諸三昧無上智慧，寂靜觀察不二之地。一切眾生，皆依二法。菩薩摩訶薩住大悲心，修習如是諸深妙法，寂靜究竟。得佛十力，入因陀羅網法界自在，成就如來無礙解脫。人中雄猛，大師子吼，得無所畏；為法轉輪王，能轉無礙清凈法輪；成就智慧解脫，了知一切世間所行；絕生死迴流，入智慧大海；悉能饒益一切眾生，護持三世諸佛正法，窮盡諸佛方便大海。是名菩薩摩訶薩第十真實行。此菩薩安住真實行已，能令一切天人、八部、無量眾
【現代漢語翻譯】 現代漢語譯本：'因為我具足了誓願，所以我能善於變化；因為菩薩的功德莊嚴，所以我擁有善巧的攝取能力，受到過去、現在、未來三世諸佛的護念。' 『這位菩薩摩訶薩（Mahāsattva，偉大的菩薩）不捨棄根本的誓願，因此得以進入無上智慧的莊嚴境界。他能隨順一切眾生所應接受的教化，都能化度他們；隨順他們各自的本願，都能使之圓滿；獲得一切法的自在智慧，使一切眾生都能得到清凈。在每一個念頭中，他都能遍游十方世界；在每一個念頭中，他都能前往無量佛國；在每一個念頭中，他都能見到無量無數的諸佛以及莊嚴的佛剎，示現如來（Tathāgata，佛的稱號）自在的神力，究竟遍及法界（Dharmadhātu，宇宙萬法所依之處）、虛空界等。他的身體無量，隨應眾生而顯現，無量無礙而無所依。在他自身中，普遍顯現佛剎，一切眾生、一切諸法、三世諸佛，都全部顯現出來。 『這位菩薩知道眾生種種的想法、種種的慾望，以及業報的清凈；隨順他們所應接受的，為他們顯現相應的身形，從而調伏他們。他理解一切法如幻、如化、如電；眾生如夢。這位菩薩的義身（Dharma-kāya，法身）、味身（Rasa-kāya，報身）不可窮盡，以清凈的正念，決定了知一切諸法，進入諸三昧（Samādhi，禪定）的無上智慧，寂靜地觀察不二之地。一切眾生，都依附於二法（相對的觀念）。菩薩摩訶薩安住于大悲心，修習如此深妙的法，達到寂靜的究竟。他獲得佛的十力（Daśa-bala，佛的十種力量），進入因陀羅網（Indra's net，比喻重重無盡的法界）的法界自在，成就如來無礙的解脫。他是人中的雄猛者，發出大師子吼，獲得無所畏懼；成為法轉輪王（Dharmacakravartin，轉動佛法之輪的聖王），能轉動無礙清凈的法輪（Dharmacakra，佛法之輪）；成就智慧解脫，了知一切世間所行；斷絕生死輪迴，進入智慧大海；能夠饒益一切眾生，護持三世諸佛的正法，窮盡諸佛的方便大海。這被稱為菩薩摩訶薩的第十真實行。這位菩薩安住于真實行之後，能夠使一切天人、八部（天龍八部，佛教的護法神）、無量眾生……』
【English Translation】 English version: 'Because I am complete in my vows, I am skilled in transformation; because of the adornment of the Bodhisattva's merits, I possess skillful means of gathering, and I am protected by the Buddhas of the three times.' 'This Bodhisattva Mahāsattva (great being) does not abandon his original vows, and thus attains the adornment of supreme wisdom. He is able to transform and guide all beings according to their needs; fulfilling their original vows, he attains the unhindered wisdom of all dharmas, enabling all beings to achieve purity. In every thought, he can travel throughout the ten directions; in every thought, he can visit countless Buddha lands; in every thought, he can see countless Buddhas and their adorned lands, manifesting the Tathāgata's (Buddha's title) unhindered spiritual powers, ultimately pervading the Dharmadhātu (realm of all phenomena), the space realm, and so on. His body is immeasurable, appearing according to the needs of beings, immeasurable and unhindered, yet without any dependence. Within himself, he universally manifests Buddha lands, all beings, all dharmas, and the Buddhas of the three times, all of which are revealed. 'This Bodhisattva knows the various thoughts and desires of beings, and the purity of their karmic retributions; according to what is appropriate, he manifests a corresponding form to tame them. He understands all dharmas as illusions, transformations, and lightning; beings are like dreams. This Bodhisattva's Dharma-kāya (body of truth) and Rasa-kāya (body of bliss) are inexhaustible. With pure right mindfulness, he decisively knows all dharmas, enters the supreme wisdom of all Samādhis (meditative states), and observes the non-dual ground in stillness. All beings rely on duality. The Bodhisattva Mahāsattva dwells in great compassion, practices such profound and wondrous dharmas, and attains ultimate stillness. He obtains the ten powers of the Buddha (Daśa-bala), enters the unhindered freedom of the Dharmadhātu within Indra's net (a metaphor for the interconnectedness of all phenomena), and achieves the Tathāgata's unhindered liberation. He is the hero among humans, roaring the great lion's roar, and attains fearlessness; he becomes the Dharmacakravartin (wheel-turning king of Dharma), able to turn the unhindered and pure wheel of Dharma (Dharmacakra); he achieves wisdom and liberation, understanding all worldly actions; he cuts off the cycle of birth and death, enters the ocean of wisdom; he is able to benefit all beings, protect the true Dharma of the Buddhas of the three times, and exhaust the ocean of the Buddhas' skillful means. This is called the tenth true practice of the Bodhisattva Mahāsattva. Having established himself in this true practice, this Bodhisattva is able to cause all gods, humans, the eight classes of beings (Devas, Nagas, etc.), and countless beings...'
生清凈歡喜。」◎
大方廣佛華嚴經卷第十一 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第十二
東晉天竺三藏佛馱跋陀羅譯
功德華聚菩薩十行品第十七之二
◎爾時，佛神力故，十方世界，六種震動，如來威神，法應如是：雨天華雲雨、天香雲雨、天末香雲雨、天鬘雲雨、天衣雲雨、天寶雲雨、天莊嚴雲雨；又自然出天妓樂音，天妙光明普照一切，演出諸天微妙音聲。如此四天下夜摩天宮說十行法，佛神力故，十方世界亦復如是。
爾時，十方各過十萬佛剎塵數世界，有十萬佛剎塵數菩薩，充滿十方，來詣此土。到已，語功德林菩薩言：「善哉！佛子！乃能演說諸菩薩行。我等諸來菩薩，皆同一字，名功德林；我等世界皆名功德幢，佛同號普功德；我等佛所亦說十行，名味、句身次第義味，眾會眷屬亦復如是，不增不減。是故，佛子！我等承佛神力，來詣此土，為汝作證，如此四天下夜摩天宮寶莊嚴殿說十行法，我來為證，十方世界亦復如是。」
爾時，功德林菩薩承佛神力，普觀十方一切法界及諸眷屬，欲令佛種永不斷絕、欲令菩薩種性清凈、欲令菩薩愿種不轉、欲令行種不斷、欲令攝取三世佛種、欲分別說眾生善根種、欲
【現代漢語翻譯】 生起清凈的歡喜。』
《大方廣佛華嚴經》卷第十一 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十二
東晉天竺三藏佛馱跋陀羅譯
功德華聚菩薩十行品第十七之二
『這時，由於佛的神力，十方世界發生了六種震動，這是如來威神所致，法應如此：天空中降下花云、香云、末香云、花鬘云、衣云、寶云、莊嚴云；又自然發出天上的音樂聲，天上的美妙光明普照一切，演說諸天微妙的聲音。就像在這四天下夜摩天宮宣說十行法一樣，由於佛的神力，十方世界也是如此。
這時，十方各過十萬佛剎塵數的世界，有十萬佛剎塵數的菩薩，充滿十方，來到這個世界。到達后，他們對功德林菩薩說：『善哉！佛子！你竟然能夠演說諸菩薩的修行。我們這些前來的菩薩，都同一個名字，叫做功德林；我們的世界都叫做功德幢，佛的稱號都叫做普功德；我們佛所也宣說十行，名稱、意義、次第、義理，以及眾會眷屬也都一樣，不多也不少。所以，佛子！我們承蒙佛的神力，來到這個世界，為你作證，就像在這四天下夜摩天宮寶莊嚴殿宣說十行法一樣，我們來為你作證，十方世界也是如此。』
這時，功德林菩薩承蒙佛的神力，普遍觀察十方一切法界以及諸眷屬，想要使佛種永遠不斷絕、想要使菩薩的種性清凈、想要使菩薩的愿種不改變、想要使行種不斷、想要攝取三世佛種、想要分別宣說眾生的善根種、想要
【English Translation】 generate pure joy.』
The Avatamsaka Sutra, Volume 11 Taisho Tripitaka Vol. 09, No. 0278, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 12
Translated by Buddhabhadra of Eastern Jin Dynasty
Chapter 17-2: The Ten Practices of the Bodhisattva Guṇavṛkṣa
『At that time, due to the Buddha's spiritual power, the ten directions of the world experienced six kinds of tremors. This was due to the majestic power of the Tathagata, and the Dharma should be like this: clouds of heavenly flowers, clouds of heavenly incense, clouds of heavenly powdered incense, clouds of heavenly garlands, clouds of heavenly garments, clouds of heavenly treasures, and clouds of heavenly adornments rained down; also, heavenly music naturally arose, and the wonderful light of the heavens illuminated everything, proclaiming the subtle sounds of the heavens. Just as the Ten Practices were expounded in the Trayastrimsa Heaven Palace of this four continents, so it was in the ten directions of the world due to the Buddha's spiritual power.』
『At that time, in each of the ten directions, beyond worlds as numerous as the dust particles of ten hundred thousand Buddha-lands, there were Bodhisattvas as numerous as the dust particles of ten hundred thousand Buddha-lands, filling the ten directions, who came to this world. Having arrived, they spoke to the Bodhisattva Guṇavṛkṣa, saying: 『Excellent, son of the Buddha! You are able to expound the practices of the Bodhisattvas. We Bodhisattvas who have come all share the same name, Guṇavṛkṣa; our worlds are all named Guṇadhvaja, and the Buddhas all share the name Puṇyaguṇa; in our Buddha-lands, we also expound the Ten Practices, with the same names, meanings, order, and significance, and the same assemblies and retinues, neither more nor less. Therefore, son of the Buddha! We, relying on the Buddha's spiritual power, have come to this world to bear witness for you. Just as the Ten Practices are expounded in the jeweled and adorned palace of the Trayastrimsa Heaven in this four continents, we have come to bear witness for you, and so it is in the ten directions of the world.』
『At that time, the Bodhisattva Guṇavṛkṣa, relying on the Buddha's spiritual power, universally observed all the Dharma realms of the ten directions and their retinues, desiring to ensure that the Buddha-seed would never be cut off, desiring to purify the Bodhisattva's nature, desiring to ensure that the Bodhisattva's vows would not change, desiring to ensure that the practice-seed would not be cut off, desiring to gather the Buddha-seeds of the three times, desiring to separately expound the good root-seeds of sentient beings, desiring to』
觀察一切眾生時根、欲樂垢凈心所行種、欲普照一切諸佛菩薩種，以偈頌曰：
「敬心頂禮十力尊， 清凈離垢慧無礙， 境界深遠無等倫， 其道清凈如虛空。 人中最勝無障礙， 功德無量無所畏， 智慧無二無等等， 一切所行皆清凈。 十方現在諸導師， 解真實義無所畏， 無等功德離諸惡， 彼速究竟無上道。 一切如來人中雄， 先已具發大慈悲， 游心清凈法界中， 所行饒益諸群生。 十方三世無與等， 自然正覺滅癡冥， 一切佛法悉平等， 彼之功德不可壞。 十方一切世界中， 悉得睹見諸如來， 于諸如來無虛妄， 彼人所行不退轉。 若見清凈真法界， 甚深微妙第一義， 一切癡妄莫能惑， 彼行能成功德藏。 方便善知眾生類， 入于真實妙法界， 自然覺悟不由他， 彼人所行如虛空。 無量無邊諸世界， 觀察究竟悉寂滅， 一切諸法無障礙， 彼人所行勝牟尼。 具足堅固不可轉， 成就尊重最勝法， 清凈愿滿到彼岸， 諦聽菩薩諸所行。 無量無邊一切地， 智慧明達無障礙， 甚深微妙為境界， 是名無畏論師行， 句句廣分別， 深入妙智慧， 真實解諸法，
【現代漢語翻譯】 現代漢語譯本 觀察一切眾生的根性、慾望、喜好、煩惱的清凈程度、心念的活動方式，以及他們所種下的菩提種子，並普遍照見一切諸佛菩薩的菩提種子，我以偈頌讚嘆： 『我以恭敬之心頂禮具有十種力量的佛陀（十力尊），您的智慧清凈無染，沒有任何障礙。 您的境界深遠，無與倫比，您所走的道路清凈如虛空。 您是人中最殊勝的，沒有任何障礙，您的功德無量無邊，沒有任何畏懼。 您的智慧獨一無二，無可比擬，您的一切行為都清凈無染。 十方世界現在的所有導師（諸導師），都能理解真實義理，沒有任何畏懼。 他們具有無與倫比的功德，遠離一切惡行，他們迅速證得無上菩提之道。 一切如來，人中之雄，都先已發起廣大的慈悲心。 他們的心遊于清凈的法界之中，他們所做的一切都利益著眾生。 十方三世的諸佛，沒有誰可以與之相比，他們自然覺悟，滅除愚癡和黑暗。 一切佛法都是平等的，他們的功德不可摧毀。 在十方一切世界中，都能見到諸如來。 對於諸如來，沒有虛妄，他們所行之道不會退轉。 如果能見到清凈真實的法界，那甚深微妙的第一義諦。 一切愚癡和虛妄都不能迷惑他，他的修行能成就功德寶藏。 他們善巧方便地瞭解眾生的種類，進入真實微妙的法界。 他們自然覺悟，不依賴他人，他們的修行如同虛空一般。 在無量無邊的世界中，觀察一切最終都歸於寂滅。 一切諸法都沒有障礙，他們的修行勝過牟尼（釋迦牟尼）。 他們具足堅固不可動搖的信念，成就最尊貴殊勝的佛法。 他們清凈的願望圓滿，到達彼岸，請諦聽菩薩的修行。 在無量無邊的一切菩薩修行階段（地），他們的智慧明達，沒有任何障礙。 他們以甚深微妙的境界為目標，這就是無畏論師的修行。 他們對每一句話都廣為分別解釋，深入微妙的智慧。 真實地理解一切諸法，
【English Translation】 English version Observing the roots, desires, inclinations, the purity of defilements, the activities of the mind, and the seeds of enlightenment planted by all sentient beings, and universally illuminating the seeds of enlightenment of all Buddhas and Bodhisattvas, I praise with verses: 'With a respectful heart, I bow to the Honored One with Ten Powers (Ten Powers), whose wisdom is pure and without defilement, and without any obstacles. Your realm is profound and unparalleled, and the path you walk is as pure as the void. You are the most supreme among humans, without any obstacles, your merits are immeasurable and without any fear. Your wisdom is unique and incomparable, and all your actions are pure and without defilement. All the guides (Guides) in the present in the ten directions can understand the true meaning without any fear. They possess unparalleled merits, are free from all evil deeds, and they quickly attain the supreme path of enlightenment. All Tathagatas, the heroes among humans, have first aroused great compassion. Their minds roam in the pure Dharma realm, and all that they do benefits sentient beings. The Buddhas of the ten directions and three times are incomparable, they are naturally enlightened, and they extinguish ignorance and darkness. All Buddhist teachings are equal, and their merits are indestructible. In all the worlds of the ten directions, one can see all the Tathagatas. Regarding the Tathagatas, there is no falsehood, and their path of practice will not regress. If one can see the pure and true Dharma realm, that profound and subtle first principle. All ignorance and falsehood cannot deceive him, and his practice can achieve a treasure of merits. They skillfully understand the types of sentient beings and enter the true and subtle Dharma realm. They are naturally enlightened, not relying on others, and their practice is like the void. In immeasurable and boundless worlds, observing everything ultimately returns to stillness. All dharmas have no obstacles, and their practice surpasses Muni (Shakyamuni). They possess firm and unwavering faith, and they achieve the most honorable and supreme Dharma. Their pure wishes are fulfilled, and they reach the other shore, please listen carefully to the practice of Bodhisattvas. In all the immeasurable and boundless stages of Bodhisattva practice (Bhumis), their wisdom is clear and without any obstacles. They take the profound and subtle realm as their goal, and this is the practice of the fearless debaters. They widely explain each sentence, and they delve into subtle wisdom. They truly understand all dharmas,
彼修大牟尼。 遠離一切惡， 常能利眾生， 彼人功德藏， 等諸調御師。 普于諸群生， 常施以無畏， 清凈無染著， 所行無倫比。 意凈無所著， 寂靜無口過， 具足妙功德， 彼修最勝行。 究竟度深義， 功德定無盡， 彼修不死行， 諸佛常護念。 離我瞋恚心， 妙音滿十方， 安住正法教， 所行無可諭。 佈施到彼岸， 百福自莊嚴， 彼慧最第一， 能令眾歡喜。 善入深智地， 安住心不動， 彼行如金剛， 堅固不可沮。 悉入諸法界， 隨順到彼岸， 究竟得自在， 法日之所行。 無等等牟尼， 修習不二法， 心常樂寂靜， 智慧無障礙。 細微世界中， 容受大世界， 境界無不了， 智慧山王行。 普于諸世間， 心凈無所著， 持戒到彼岸， 凈行之所行。 智慧不可量， 虛空法界等， 深入具足智， 是勝金剛行。 智慧悉充滿， 三世諸法界， 心常無懈怠， 入于最勝境。 一切所至道， 分別十力法， 身行無障礙， 勝智之所行。 一切十方界， 無量眾生類， 菩薩悉救護， 離癡之所行。 修習諸佛法， 精勤無
【現代漢語翻譯】 現代漢語譯本 那位修行的大牟尼（Muni，指佛陀）， 遠離一切惡行，常常能夠利益眾生， 他擁有功德的寶藏，如同諸位調御師（指佛陀）一般。 普遍地對一切眾生，常常施予無畏的保護， 清凈沒有染著，他的行為無與倫比。 意念清凈沒有執著，寂靜沒有口舌的過失， 具足微妙的功德，他修行最殊勝的行持。 究竟通達深奧的義理，功德必定沒有窮盡， 他修行不死的法門，諸佛常常護念著他。 遠離我執和瞋恚之心，美妙的聲音充滿十方， 安住在正法的教導中，他的行為無可比擬。 佈施到達彼岸，以百種福德莊嚴自身， 他的智慧最為第一，能夠令眾生歡喜。 善於進入深奧的智慧之地，安住於心不動搖， 他的行為如同金剛一般，堅固不可摧毀。 完全進入諸法的境界，隨順到達彼岸， 究竟獲得自在，是法日（指佛陀）所行的道路。 無與倫比的牟尼（Muni，指佛陀），修習不二的法門， 內心常常安樂於寂靜，智慧沒有障礙。 在細微的世界中，能夠容納巨大的世界， 對一切境界都瞭然無礙，是智慧山王（指佛陀）的行持。 普遍地對於世間的一切，內心清凈沒有執著， 持戒到達彼岸，是清凈行為的體現。 智慧不可衡量，如同虛空法界一般， 深入具足的智慧，這是殊勝的金剛行。 智慧完全充滿，三世的一切法界， 內心常常沒有懈怠，進入最殊勝的境界。 對於一切所到達的道路，分別十力（佛陀的十種力量）之法， 身行沒有障礙，是殊勝智慧的體現。 一切十方世界，無量眾生的種類， 菩薩都救護他們，這是遠離愚癡的行為。 修習諸佛的法門，精勤不懈怠。
【English Translation】 English version That great Muni (Muni, referring to the Buddha) practices, Far from all evil, always able to benefit sentient beings, He possesses a treasure of merit, like all the Tamer of Beings (referring to the Buddha). Universally to all beings, he always bestows fearlessness, Pure without attachment, his actions are unparalleled. His mind is pure without clinging, peaceful without verbal faults, Possessing wonderful merits, he practices the most excellent conduct. Ultimately understanding profound meanings, his merits are surely endless, He practices the path of immortality, and is always protected by all Buddhas. Away from ego and anger, his wonderful voice fills the ten directions, Dwelling in the teachings of the righteous Dharma, his actions are incomparable. Giving reaches the other shore, adorned with a hundred blessings, His wisdom is the foremost, able to bring joy to all beings. Skillfully entering the profound realm of wisdom, dwelling with an unmoving mind, His actions are like diamond, firm and indestructible. Completely entering the realms of all dharmas, following to the other shore, Ultimately attaining freedom, it is the path of the Dharma Sun (referring to the Buddha). The incomparable Muni (Muni, referring to the Buddha), practices the non-dual Dharma, His heart is always joyful in tranquility, his wisdom is without obstacles. In the subtle worlds, he can contain vast worlds, His understanding of all realms is unobstructed, it is the conduct of the King of Wisdom Mountains (referring to the Buddha). Universally towards all in the world, his mind is pure without attachment, Holding precepts reaches the other shore, it is the manifestation of pure conduct. His wisdom is immeasurable, like the space of the Dharma realm, Deeply entering into complete wisdom, this is the supreme diamond conduct. His wisdom is completely full, in all the Dharma realms of the three times, His mind is always without laziness, entering the most excellent state. For all the paths he has reached, distinguishing the ten powers (ten powers of the Buddha), His bodily actions are without obstacles, it is the manifestation of supreme wisdom. In all the ten directions, countless kinds of sentient beings, Bodhisattvas protect them all, this is the conduct of being free from ignorance. Practicing the teachings of all Buddhas, diligently without laziness.
懈怠， 普令世間凈， 大龍之所行。 悉知眾生根， 究竟種種欲， 了達無量性， 平等之所行。 普於十方界， 久受無量苦， 其心無憂惱， 歡喜之所行。 放諸光明網， 普照諸世間， 具足智慧明， 善修慧所行。 皆悉能震動， 十方無量界， 常能利一切， 不令生恐怖。 善解語言法， 分別到彼岸， 離垢智慧明， 不動之所行。 善解俯仰國， 分別到彼岸， 成就無盡地， 最勝慧所行。 無量諸功德， 常行求菩提， 到彼功德岸， 大稱無盡行。 無上大論師， 最勝師子吼， 令眾悉清凈， 離垢之所行。 佛甘露灌頂， 授以法王記， 究竟方便法， 大心之所行。 分別一切眾， 其心無染著， 決定持法藏， 法王之所行。 一一語言中， 能出無量音， 眾生各各解， 無礙慧所行。 究竟語言法， 分別悉了知， 遠離諸虛妄， 真實見所行。 安住法海印， 善印一切法， 了法無實相， 方便身所行。 能於一一剎， 無量無數劫， 窮盡諸劫行， 其心無憂厭。 無數諸如來， 名號各不同， 見之一毛孔， 善修之所行。
【現代漢語翻譯】 現代漢語譯本 懈怠（指修行上的懈怠）， 普遍令世間清凈，這是大龍（指菩薩）的修行。 完全瞭解眾生的根性，究竟各種慾望， 通達無量的本性，這是平等心的修行。 普遍在十方世界，長久承受無量的痛苦， 內心沒有憂愁煩惱，這是歡喜心的修行。 放出各種光明之網，普遍照耀各個世間， 具足智慧光明，這是善修智慧的修行。 都能震動，十方無量的世界， 常常能夠利益一切眾生，不令他們產生恐懼。 善於理解語言的法則，分別到達彼岸（指解脫）， 遠離垢染的智慧光明，這是不動心的修行。 善於理解世間的興衰，分別到達彼岸， 成就無盡的境界，這是最殊勝的智慧修行。 無量的各種功德，常常修行求菩提（指覺悟）， 到達功德的彼岸，這是大稱（指菩薩）無盡的修行。 無上偉大的論師，最殊勝的獅子吼（指佛陀的教誨）， 令眾生都清凈，這是遠離垢染的修行。 佛陀用甘露灌頂，授予法王的記別（指預言成佛）， 究竟方便的法門，這是大心的修行。 分別一切眾生，內心沒有染著， 決定持有法藏（指佛法），這是法王的修行。 在每一個語言中，都能發出無量的聲音， 眾生各自理解，這是無礙智慧的修行。 究竟語言的法則，分別完全瞭解， 遠離各種虛妄，這是真實見的修行。 安住在法海印（指佛法的印記），善於印證一切法， 了解法沒有真實的自性，這是方便身的修行。 能夠在每一個剎土（指佛國），經歷無量無數的劫數， 窮盡各種劫數的修行，內心沒有憂愁厭倦。 無數的如來（指佛陀），名號各自不同， 在一個毛孔中見到他們，這是善修的修行。
【English Translation】 English version Sloth (referring to laziness in practice), Universally purify the world, this is the practice of the Great Dragon (referring to Bodhisattvas). Fully understand the roots of sentient beings, ultimately all kinds of desires, Penetrate immeasurable natures, this is the practice of equality. Universally in the ten directions, enduring immeasurable suffering for a long time, The mind has no sorrow or distress, this is the practice of joy. Releasing various nets of light, universally illuminating all worlds, Possessing the light of wisdom, this is the practice of cultivating wisdom well. All can shake, the immeasurable worlds of the ten directions, Always able to benefit all beings, not causing them to feel fear. Skilled in understanding the laws of language, distinguishing and reaching the other shore (referring to liberation), The light of wisdom free from defilement, this is the practice of an unmoving mind. Skilled in understanding the rise and fall of the world, distinguishing and reaching the other shore, Achieving endless realms, this is the most supreme practice of wisdom. Immeasurable merits, constantly practicing to seek Bodhi (referring to enlightenment), Reaching the other shore of merit, this is the endless practice of the Great Name (referring to Bodhisattvas). The unsurpassed great teacher, the most supreme lion's roar (referring to the Buddha's teachings), Making all beings pure, this is the practice of being free from defilement. The Buddha anoints with nectar, bestowing the prediction of becoming a Dharma King (referring to the prediction of Buddhahood), The ultimate expedient methods, this is the practice of a great mind. Distinguishing all sentient beings, the mind has no attachment, Determined to uphold the Dharma treasury (referring to the Buddha's teachings), this is the practice of the Dharma King. In every single language, able to produce immeasurable sounds, Sentient beings each understand, this is the practice of unobstructed wisdom. Ultimately understanding the laws of language, distinguishing and fully knowing, Being free from all falsehoods, this is the practice of true seeing. Abiding in the Dharma Sea Seal (referring to the seal of the Buddha's teachings), skilled in sealing all dharmas, Understanding that dharmas have no real self-nature, this is the practice of the expedient body. Able to be in every single land (referring to Buddha lands), experiencing immeasurable and countless kalpas, Exhausting the practice of various kalpas, the mind has no sorrow or weariness. Countless Tathagatas (referring to Buddhas), their names are each different, Seeing them in a single pore, this is the practice of good cultivation.
如一毛端處， 普見無量佛， 一切諸世界， 見佛亦如是。 無量無數劫， 能作一念頃， 非長亦非短， 解脫人所行。 見者悉不虛， 所修皆真實， 業行不可壞， 最勝之所行。 無量無數劫， 觀佛無厭足， 能令眾歡喜， 無礙慧所行。 無量無數劫， 觀察眾生界， 眾生非眾生， 堅固士所行。 具足智慧藏， 清涼功德池， 饒益一切眾， 第一人所行。 法界無邊際， 無量如虛空， 語言無所著， 無畏論師行。 於一三昧中， 入無量三昧， 升彼無上堂， 凈月論師行。 究竟忍彼岸， 堪忍寂滅法， 遠離瞋恚心， 無量智所行。 不離一世界， 不起一坐處， 普現十方剎， 無量身所行。 無量諸佛剎， 能入一世界， 佛剎不增減， 不思議所行。 分別處非處， 審諦入諸力， 無上力成就， 第一力所行。 去來現在世， 一切諸業報， 智慧不退轉， 明智之所行。 善知時非時， 調伏一切眾， 教化不失時， 善知時所行。 身行悉皆善， 口意行亦然， 一切無所著， 凈智意所行。 智慧善分別， 法辯無窮盡， 境界等
【現代漢語翻譯】 現代漢語譯本 如同在一根毛髮的尖端，普遍見到無量無數的佛（Buddha，覺悟者）， 一切諸世界，見到佛也是如此。 能將無量無數劫的時間，化為一念之間， 既非長也非短，這是解脫之人所行的境界。 所見皆真實不虛，所修行的都是真實的， 業行不可摧毀，這是最殊勝的修行。 用無量無數劫的時間，觀佛也不會感到厭倦， 能令眾生歡喜，這是無礙智慧所行的境界。 用無量無數劫的時間，觀察眾生界， 眾生並非真正的眾生，這是堅固修行者所行的境界。 具足智慧寶藏，如同清涼的功德池， 饒益一切眾生，這是第一等修行者所行的境界。 法界（Dharmadhatu，宇宙萬法界）無邊無際，無量如同虛空， 語言無法執著，這是無畏論師所行的境界。 在一種三昧（Samadhi，禪定）中，進入無量的三昧， 升入那無上的殿堂，這是清凈月亮般的論師所行的境界。 究竟到達忍辱的彼岸，能夠忍受寂滅之法， 遠離嗔恚之心，這是無量智慧所行的境界。 不離開一個世界，不起身離開一個座位， 普遍顯現在十方剎土（Buddha-ksetra，佛的國土），這是無量化身所行的境界。 能將無量諸佛剎土，納入一個世界， 佛剎土不會因此增多或減少，這是不可思議的境界。 分別什麼是正確的，什麼是不正確的，審慎地進入諸力（bala，力量）， 成就無上的力量，這是第一等力量所行的境界。 過去、現在、未來世，一切諸業的果報， 智慧不會退轉，這是明智之人所行的境界。 善於瞭解何時是適當的時機，何時不是，調伏一切眾生， 教化眾生不失時機，這是善於把握時機者所行的境界。 身所行的一切都是善的，口和意所行也是如此， 一切都沒有執著，這是清凈智慧所行的境界。 智慧善於分別，法辯無窮無盡，境界等同於虛空。
【English Translation】 English version As at the tip of a single hair, one universally sees immeasurable Buddhas (enlightened ones), In all the worlds, seeing Buddhas is also like this. One can transform immeasurable eons into a single moment, Neither long nor short, this is the realm of those who have attained liberation. What is seen is all true and not false, what is practiced is all real, The actions of karma cannot be destroyed, this is the most supreme practice. For immeasurable eons, one can contemplate the Buddha without weariness, Able to bring joy to all beings, this is the realm of unobstructed wisdom. For immeasurable eons, one observes the realm of sentient beings, Sentient beings are not truly sentient beings, this is the realm of steadfast practitioners. Possessing the treasury of wisdom, like a cool pool of merit, Benefiting all beings, this is the realm of the foremost practitioners. The Dharmadhatu (the realm of all phenomena) is boundless, immeasurable like space, Language cannot grasp it, this is the realm of fearless teachers. In one Samadhi (meditative absorption), one enters immeasurable Samadhis, Ascending to that supreme hall, this is the realm of teachers like the pure moon. Ultimately reaching the shore of patience, able to endure the Dharma of cessation, Far from the mind of anger, this is the realm of immeasurable wisdom. Without leaving one world, without rising from one seat, Universally appearing in the ten directions of Buddha-ksetras (Buddha-fields), this is the realm of immeasurable bodies. Able to bring immeasurable Buddha-ksetras into one world, The Buddha-ksetras do not increase or decrease, this is the realm of the inconceivable. Distinguishing what is right and what is wrong, carefully entering into the powers (bala), Achieving supreme power, this is the realm of the foremost power. The past, present, and future worlds, all the karmic retributions, Wisdom does not regress, this is the realm of the wise. Knowing well when the time is appropriate and when it is not, subduing all beings, Teaching beings without missing the opportune time, this is the realm of those who know the right time. All actions of the body are good, and so are the actions of speech and mind, Without attachment to anything, this is the realm of pure wisdom. Wisdom is good at distinguishing, the eloquence of Dharma is endless, the realm is equal to space.
如實， 如來之所行。 無礙功德藏， 喜樂總持門， 深入諸法界， 隨入之所行。 悉與三世佛， 等心無異想， 一相無差別， 無礙境界行。 深入智慧海， 除滅諸癡闇， 能與清凈眼， 凈眼之所行。 一切諸導師， 常行不二法， 神通力自在， 具足行所行。 十方佛剎中， 普雨妙法雨， 令眾解實義， 法雲之所行。 普于諸佛所， 逮得堅固信， 一切智解脫， 所學悉究竟。 彼於一念中， 悉知眾生心， 究竟解心性， 無性性所行。 不思議世界， 變化無量身， 無等遍遊行， 諸行中無比。 無量世界中， 現在諸如來， 菩薩摩訶薩， 常現彼佛前。 菩薩入三昧， 眾生見一身， 菩薩出三昧， 眾見無量身。 所行甚深妙， 未曾有口過， 悅樂心無量， 令眾悉歡喜。 逮得無著智， 分別知諸根， 其心無所染， 無上調伏行。 方便分別法， 於法得自在， 一切世界中， 常作諸佛事。 菩薩微妙行， 所行如虛空， 何人得聞此， 其心不欣悅。 彼智無與等， 慧眼見一切， 方便無倫匹， 無等智所行。 無盡妙功德，
【現代漢語翻譯】 現代漢語譯本 真實不虛，這正是如來（Tathagata）所踐行的。 擁有無礙的功德寶藏，是喜悅和總持（Dharani）的法門， 深入到一切法界（Dharmadhatu），隨順進入其中而行。 與過去、現在、未來三世諸佛，心意平等沒有分別， 在同一相中沒有差別，是無礙境界的修行。 深入智慧的海洋，消除一切愚癡和黑暗， 能夠給予清凈的眼睛，是清凈之眼所見的修行。 一切導師（Buddha），常行不二之法， 神通之力自在無礙，具足所應修行的行為。 在十方佛剎（Buddha-ksetra）中，普遍降下微妙的法雨， 使眾生理解真實的意義，是法雲所行的境界。 普遍在諸佛之處，獲得堅固的信心， 對於一切智慧的解脫，所學都達到究竟。 他們在一念之間，完全瞭解眾生的心念， 究竟理解心性，是無自性的本性所展現的修行。 在不可思議的世界中，變化出無量的身形， 無與倫比地遍佈一切，在諸行中無與倫比。 在無量的世界中，現在的諸如來（Tathagata）， 菩薩摩訶薩（Bodhisattva-mahasattva），常常顯現在諸佛面前。 菩薩進入三昧（Samadhi）時，眾生只見到一個身形， 菩薩出三昧時，眾生見到無量的身形。 所行的甚深微妙，從未有過任何過失， 喜悅的心情無量無邊，使眾生都感到歡喜。 獲得無執著的智慧，分別瞭解眾生的根器， 他們的心沒有被任何事物污染，是無上的調伏修行。 善巧方便地分別說法，對於法得到自在， 在一切世界中，常常做著諸佛的事業。 菩薩的微妙修行，所行如同虛空一般， 何人聽到這些，心中不會感到欣悅呢？ 他們的智慧無與倫比，慧眼能見到一切， 方便善巧無與倫比，是無等智慧所展現的修行。 擁有無盡的微妙功德。
【English Translation】 English version Truly, this is the practice of the Tathagata (如來). Possessing the unobstructed treasury of merits, it is the gate of joy and total retention (Dharani). Deeply entering all realms of Dharma (Dharmadhatu), following and entering into its practice. With the Buddhas of the three times—past, present, and future—having equal minds without differentiation, In the same form, there is no difference, it is the practice of the unobstructed realm. Deeply entering the ocean of wisdom, eliminating all ignorance and darkness, Able to give pure eyes, it is the practice seen by pure eyes. All the guides (Buddha), constantly practice the non-dual Dharma, The power of supernatural abilities is free and unhindered, fully possessing the actions that should be practiced. In the Buddha-lands (Buddha-ksetra) of the ten directions, universally raining down the wonderful Dharma rain, Enabling sentient beings to understand the true meaning, it is the realm of practice of the Dharma cloud. Universally in the presence of all Buddhas, attaining firm faith, Regarding the liberation of all wisdom, all that is learned is completely perfected. In a single thought, they fully understand the minds of sentient beings, Completely understanding the nature of mind, it is the practice manifested by the nature of no-self. In inconceivable worlds, transforming into immeasurable forms, Unparalleled in pervading everywhere, incomparable in all practices. In immeasurable worlds, the present Tathagatas (如來), Bodhisattva-mahasattvas (菩薩摩訶薩), constantly appear before the Buddhas. When a Bodhisattva enters Samadhi (三昧), sentient beings see only one form, When a Bodhisattva emerges from Samadhi, sentient beings see immeasurable forms. The practice is profound and subtle, never having any fault, The joy of the heart is immeasurable, making all sentient beings happy. Attaining wisdom without attachment, discerning and understanding the faculties of sentient beings, Their minds are not defiled by anything, it is the supreme practice of taming. Skillfully and expediently distinguishing and explaining the Dharma, attaining freedom in the Dharma, In all worlds, constantly doing the work of the Buddhas. The subtle practice of Bodhisattvas, the practice is like the void, Who, upon hearing this, would not feel joy in their heart? Their wisdom is unparalleled, the eye of wisdom sees everything, Skillful means are unparalleled, it is the practice manifested by unequaled wisdom. Possessing endless wonderful merits.
能滅一切惡， 到彼清凈岸， 無比之所行。 成就莊嚴法， 安住不退轉， 度脫無量眾， 而無眾生想。 所修無諍行， 一切智微妙， 正法化眾生， 凈眼之所行， 恭敬一切佛， 具足究竟慧。 成就無所畏， 方便智所行， 普能入一切， 世界及諸法， 亦入群生類， 度脫無量眾， 遍於十方界， 擊無上法鼓。 常施無量法， 不死之所行， 一身跏趺坐， 充滿無量剎。 眾生不迫迮， 清凈法身力， 一味一義中， 分別無量義。 演說無窮盡， 無邊慧所行， 修習佛解脫， 智慧無障礙。 成就無所畏， 無量方便德， 了諸世界海， 一切佛剎海， 法海智慧海， 度脫眾生海。 或有見菩薩， 入胎及出生， 或見成正覺， 無量功德行， 處處佛剎中， 示現般涅槃， 真實無涅槃， 無畏師常住。 金剛身無異， 隨應現眾生， 真實無差別， 一身行所行。 平等法界一， 具足無量義， 常樂觀三世， 一相無相法。 到彼諸持岸， 正法安眾生， 逮得諸佛持， 最勝之所行。 無染妙法身， 慧眼清凈耳， 是悉無障礙， 無礙之
【現代漢語翻譯】 現代漢語譯本 能夠滅除一切罪惡，到達清凈的彼岸，這是無與倫比的修行境界。 成就莊嚴的佛法，安住于不退轉的境界，度脫無量眾生，心中卻沒有眾生的概念。 所修行的乃是無諍的行持，所證得的是一切智的微妙境界，以正法教化眾生，這是清凈的佛眼所能見的境界。 恭敬一切諸佛，具足究竟的智慧。 成就無所畏懼的境界，這是方便智慧所能達到的境界，普遍能進入一切世界和諸法，也能進入眾生種類之中，度脫無量眾生。 遍佈於十方世界，擊響無上的法鼓。 常常施予無量的佛法，這是不死的境界所能達到的，以一身跏趺坐的姿態，充滿無量的佛剎（Buddha-ksetra，佛的國土）。 眾生不會感到擁擠，這是清凈法身的力量，在同一味道和同一意義中，分別出無量的意義。 演說佛法無窮無盡，這是無邊智慧所能達到的境界，修習佛的解脫之道，智慧沒有障礙。 成就無所畏懼的境界，具有無量的方便功德，明瞭一切世界海，一切佛剎海，法海和智慧海，度脫眾生海。 有時看見菩薩入胎和出生，有時看見菩薩成就正覺，具有無量的功德行。 在各個佛剎中，示現般涅槃（Parinirvana，佛的最終寂滅），但實際上沒有涅槃，無畏的導師常住於世。 金剛身沒有差異，隨應眾生而顯現，實際上沒有差別，以一身行持一切修行。 平等法界是一體的，具足無量的意義，常常觀察三世，一相無相的佛法。 到達彼岸的持戒者，以正法安頓眾生，獲得諸佛的護持，這是最殊勝的修行境界。 具有無染的妙法身，慧眼清凈，耳朵清凈，這些都是沒有障礙的，無礙的境界。
【English Translation】 English version Able to extinguish all evils, reaching the pure shore, this is an unparalleled realm of practice. Accomplishing the majestic Dharma, dwelling in the state of non-retrogression, liberating immeasurable beings, yet without the concept of beings in mind. What is practiced is non-contention, what is attained is the subtle realm of all-knowing wisdom, teaching beings with the righteous Dharma, this is the realm seen by the pure Buddha-eye. Respecting all Buddhas, possessing ultimate wisdom. Achieving the state of fearlessness, this is the realm attainable by expedient wisdom, universally able to enter all worlds and all dharmas, also able to enter the categories of beings, liberating immeasurable beings. Spreading throughout the ten directions, striking the supreme Dharma drum. Constantly bestowing immeasurable Dharma, this is the realm attainable by the undying, with one body in the lotus posture, filling immeasurable Buddha-ksetras (Buddha-lands). Beings do not feel crowded, this is the power of the pure Dharma-body, within the same taste and the same meaning, distinguishing immeasurable meanings. Expounding the Dharma endlessly, this is the realm attainable by boundless wisdom, practicing the Buddha's liberation, wisdom without obstacles. Achieving the state of fearlessness, possessing immeasurable expedient virtues, understanding all the ocean of worlds, all the ocean of Buddha-ksetras, the ocean of Dharma and the ocean of wisdom, liberating the ocean of beings. Sometimes seeing Bodhisattvas entering the womb and being born, sometimes seeing Bodhisattvas attaining enlightenment, possessing immeasurable meritorious practices. In various Buddha-ksetras, manifesting Parinirvana (the final passing away of a Buddha), but in reality, there is no Nirvana, the fearless teacher dwells eternally. The Vajra body is without difference, manifesting according to beings, in reality, there is no difference, with one body practicing all practices. The equal Dharma realm is one, possessing immeasurable meanings, constantly observing the three times, the Dharma of one form and no form. Reaching the shore of those who uphold precepts, settling beings with the righteous Dharma, obtaining the support of all Buddhas, this is the most supreme realm of practice. Having the undefiled wondrous Dharma-body, the wisdom eye is pure, the ears are pure, these are all without obstacles, the realm of non-obstruction.
所行。 究竟諸神通， 具足深智慧， 智慧最殊勝， 方便智所行。 心定未曾亂， 智慧不可量， 境界無不照， 一切見所行。 到彼功德岸， 度脫無量眾， 其心無疲厭， 常修之所行。 一切知見人， 在諸佛家生， 普於三世佛， 法中而化生。 語言法成就， 摧伏諸論師， 究竟無量行， 隨入佛菩提。 能放一光明， 普照無量剎， 世間大明曜， 除滅一切暗。 隨其所應見， 為現如來身， 調伏群生類， 嚴凈一切剎。 菩薩行無量， 一切莫能知， 示現一切行， 欲度眾生故。 無量不可數， 眾生法界等， 無數劫讚歎， 菩薩德無盡。 菩薩德無量， 究竟一切德， 諸佛無量劫， 嘆此德無盡。 何況世間人， 聲聞及緣覺， 無量劫讚歎， 而能得窮盡。」◎
◎大方廣佛華嚴經菩薩十無盡藏品第十八
爾時，功德林菩薩摩訶薩復告諸菩薩言：「佛子！菩薩摩訶薩有十種藏，三世諸佛之所演說。何等為十？信藏、戒藏、慚藏、愧藏、聞藏、施藏、慧藏、正念藏、持藏、辯藏。是為十。
「何等為菩薩信藏？此菩薩信一切法空無真實、信一切法無相、信一切法
【現代漢語翻譯】 現代漢語譯本 所行。 究竟諸神通，具足深智慧， 智慧最殊勝，方便智所行。 心定未曾亂，智慧不可量， 境界無不照，一切見所行。 到彼功德岸，度脫無量眾， 其心無疲厭，常修之所行。 一切知見人，在諸佛家生， 普於三世佛，法中而化生。 語言法成就，摧伏諸論師， 究竟無量行，隨入佛菩提（Buddha's enlightenment）。 能放一光明，普照無量剎（Buddha-field）， 世間大明曜，除滅一切暗。 隨其所應見，為現如來（Tathagata）身， 調伏群生類，嚴凈一切剎（Buddha-field）。 菩薩（Bodhisattva）行無量，一切莫能知， 示現一切行，欲度眾生故。 無量不可數，眾生法界（Dharma-realm）等， 無數劫讚歎，菩薩（Bodhisattva）德無盡。 菩薩（Bodhisattva）德無量，究竟一切德， 諸佛（Buddhas）無量劫，嘆此德無盡。 何況世間人，聲聞（Sravaka）及緣覺（Pratyekabuddha）， 無量劫讚歎，而能得窮盡。」
◎大方廣佛華嚴經菩薩十無盡藏品第十八
爾時，功德林菩薩摩訶薩（Bodhisattva-Mahasattva）復告諸菩薩（Bodhisattvas）言：『佛子！菩薩摩訶薩（Bodhisattva-Mahasattva）有十種藏，三世諸佛（Buddhas）之所演說。何等為十？信藏、戒藏、慚藏、愧藏、聞藏、施藏、慧藏、正念藏、持藏、辯藏。是為十。
『何等為菩薩（Bodhisattva）信藏？此菩薩（Bodhisattva）信一切法空無真實、信一切法無相、信一切法
【English Translation】 English version What is practiced. Ultimately possessing all spiritual powers, fully endowed with profound wisdom, Wisdom that is most supreme, practiced through expedient wisdom. With a mind that is settled and never disturbed, wisdom that is immeasurable, Illuminating all realms without exception, all that is seen is what is practiced. Reaching the shore of merit, delivering countless beings, With a mind that is without weariness, this is what is constantly practiced. Those who know and see all, are born in the family of all Buddhas, Universally in the three times of Buddhas, they are transformed and born within the Dharma. Accomplishing the Dharma of language, subduing all debaters, Ultimately practicing immeasurable deeds, entering into Buddha's enlightenment (Bodhi). Able to emit a single ray of light, universally illuminating countless Buddha-fields (kshetra), A great illumination in the world, eliminating all darkness. According to what is appropriate to be seen, manifesting the body of the Tathagata, Taming all kinds of beings, purifying all Buddha-fields (kshetra). The practices of a Bodhisattva (Bodhisattva) are immeasurable, none can know them all, Manifesting all practices, for the sake of delivering all beings. Immeasurable and countless, beings are like the Dharma-realm (Dharmadhatu), Praising for countless kalpas, the virtues of a Bodhisattva (Bodhisattva) are endless. The virtues of a Bodhisattva (Bodhisattva) are immeasurable, ultimately possessing all virtues, All Buddhas (Buddhas) for immeasurable kalpas, praise these virtues without end. How much more so worldly people, Sravakas (Sravaka) and Pratyekabuddhas (Pratyekabuddha), Praising for immeasurable kalpas, and yet be able to exhaust them.』
◎ The Eighteenth Chapter on the Ten Inexhaustible Treasuries of Bodhisattvas from the Great Extensive Buddha Flower Adornment Sutra
At that time, the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) Merit Forest again spoke to all the Bodhisattvas (Bodhisattvas), saying: 『Children of the Buddha! Bodhisattva-Mahasattvas (Bodhisattva-Mahasattvas) have ten kinds of treasuries, which are expounded by the Buddhas (Buddhas) of the three times. What are the ten? The treasury of faith, the treasury of precepts, the treasury of shame, the treasury of remorse, the treasury of learning, the treasury of giving, the treasury of wisdom, the treasury of right mindfulness, the treasury of upholding, and the treasury of eloquence. These are the ten.』
『What is the Bodhisattva』s (Bodhisattva) treasury of faith? This Bodhisattva (Bodhisattva) believes that all dharmas are empty and without reality, believes that all dharmas are without characteristics, believes that all dharmas are
無愿、信一切法無作者、信一切法不實、信一切法無堅固、信一切法無量、信一切法無上、信一切法不可度、信一切法不生。若菩薩成就如是隨順凈信，聞諸佛法不可思議，心不驚怖；聞一切佛不可思議，心不驚怖；聞眾生不可思議，心不驚怖；聞法界不可思議，心不驚怖；聞虛空界不可思議，心不驚怖；聞涅槃界不可思議，心不驚怖；聞過去世不可思議，心不驚怖；聞未來世不可思議，心不驚怖；聞現在世不可思議，心不驚怖；聞入一切劫不可思議，心不驚怖。何以故？菩薩于諸佛所，一向堅信，不可沮壞，佛如是知佛無盡無邊智。十方一切世界，一一世界中，三世無量無數諸佛，出興於世，施行佛事而般涅槃。彼諸佛智慧不增、不減，不生、不滅，不盡、不去，不近、不遠，不智、不亂，菩薩成就如是等無邊無盡信藏，則能乘如來乘。此菩薩成就如是等無量無邊信、不退轉信、不亂信、不壞信、不著信、有根信、隨順聖人信、如來家性信，則能護持一切佛法，長養一切菩薩善根，隨順一切如來善根，從一切佛善方便生，是名菩薩摩訶薩無盡信藏。菩薩住此信藏，悉能聞持諸如來法，廣為一切眾生演說。
「佛子！何等為菩薩摩訶薩戒藏？此菩薩成就饒益戒、不受戒、無著戒、安住戒、不諍戒、不惱害戒、不
【現代漢語翻譯】 現代漢語譯本：不執著于願望，相信一切法沒有創造者，相信一切法不真實，相信一切法不堅固，相信一切法無量，相信一切法無上，相信一切法不可度量，相信一切法不生。如果菩薩成就了這樣的隨順清凈的信心，聽到諸佛的法不可思議，心中不會驚恐；聽到一切佛不可思議，心中不會驚恐；聽到眾生不可思議，心中不會驚恐；聽到法界（一切諸法的總和）不可思議，心中不會驚恐；聽到虛空界不可思議，心中不會驚恐；聽到涅槃界（寂滅的境界）不可思議，心中不會驚恐；聽到過去世不可思議，心中不會驚恐；聽到未來世不可思議，心中不會驚恐；聽到現在世不可思議，心中不會驚恐；聽到進入一切劫（極長的時間單位）不可思議，心中不會驚恐。為什麼呢？因為菩薩對於諸佛，一向堅信，不可動搖，佛是這樣知道佛的無盡無邊的智慧。十方一切世界，每一個世界中，三世無量無數的諸佛，出現於世，施行佛事而進入涅槃。那些佛的智慧不增加、不減少，不生、不滅，不盡、不去，不近、不遠，不智、不亂，菩薩成就了這樣等同無邊無盡的信藏，就能乘坐如來的乘（教法）。這位菩薩成就了這樣等同無量無邊的信心、不退轉的信心、不混亂的信心、不壞滅的信心、不執著的信心、有根基的信心、隨順聖人的信心、如來家性的信心，就能護持一切佛法，增長一切菩薩的善根，隨順一切如來的善根，從一切佛的善巧方便中產生，這就是菩薩摩訶薩（大菩薩）無盡的信藏。菩薩安住于這個信藏，完全能夠聽聞並受持諸如來的法，廣泛地為一切眾生演說。 『佛子！什麼是菩薩摩訶薩的戒藏呢？這位菩薩成就了饒益戒（利益眾生的戒律）、不受戒（不執著于戒律形式的戒律）、無著戒（不執著于戒律的戒律）、安住戒（安住于戒律的戒律）、不諍戒（不與人爭論的戒律）、不惱害戒（不惱害眾生的戒律）、不』
【English Translation】 English version: Not desiring, believing that all dharmas have no creator, believing that all dharmas are unreal, believing that all dharmas are not firm, believing that all dharmas are immeasurable, believing that all dharmas are supreme, believing that all dharmas are immeasurable, believing that all dharmas are unborn. If a Bodhisattva achieves such pure faith that accords with the truth, upon hearing the inconceivable teachings of all Buddhas, their mind will not be frightened; upon hearing of the inconceivable nature of all Buddhas, their mind will not be frightened; upon hearing of the inconceivable nature of sentient beings, their mind will not be frightened; upon hearing of the inconceivable nature of the Dharmadhatu (the totality of all phenomena), their mind will not be frightened; upon hearing of the inconceivable nature of the space realm, their mind will not be frightened; upon hearing of the inconceivable nature of the Nirvana realm (the state of cessation), their mind will not be frightened; upon hearing of the inconceivable nature of the past, their mind will not be frightened; upon hearing of the inconceivable nature of the future, their mind will not be frightened; upon hearing of the inconceivable nature of the present, their mind will not be frightened; upon hearing of the inconceivable nature of entering all kalpas (extremely long periods of time), their mind will not be frightened. Why is this so? Because the Bodhisattva has unwavering faith in all Buddhas, which cannot be destroyed. The Buddha knows the Buddha's endless and boundless wisdom in this way. In all the worlds of the ten directions, in each world, countless Buddhas of the three times appear in the world, perform the deeds of a Buddha, and then enter Nirvana. The wisdom of those Buddhas neither increases nor decreases, neither arises nor ceases, neither ends nor goes away, neither is near nor far, neither is wise nor confused. A Bodhisattva who achieves such a boundless and endless treasury of faith can then ride the vehicle of the Tathagata (Buddha's teachings). This Bodhisattva, who achieves such immeasurable and boundless faith, non-regressing faith, non-confused faith, indestructible faith, non-attached faith, rooted faith, faith that accords with the sages, and faith that is of the Tathagata's lineage, can then uphold all the Buddha's teachings, nurture all the Bodhisattvas' roots of goodness, accord with all the Tathagatas' roots of goodness, and arise from all the Buddhas' skillful means. This is called the Bodhisattva Mahasattva's (Great Bodhisattva) endless treasury of faith. A Bodhisattva who dwells in this treasury of faith can completely hear and uphold all the Tathagatas' teachings and extensively expound them for all sentient beings. 『Buddha's child! What is the Bodhisattva Mahasattva's treasury of precepts? This Bodhisattva achieves precepts of benefiting others, precepts of non-attachment, precepts of non-clinging, precepts of abiding, precepts of non-contention, precepts of non-harming, precepts of non』
雜戒、離邪命戒、離惡戒、清凈戒。何等為饒益戒？此菩薩先當饒益安樂眾生。何等為不受戒？此菩薩不受外道戒，具足奉持三世諸佛平等凈戒。何等為無著戒？此菩薩不著欲界戒，不著色界戒，不著無色界戒；何以故？不迴向彼故。何等為安住戒？此菩薩成就清凈無疑悔戒；何以故？菩薩不作五無間罪，永不故犯一切戒故。何等為不諍戒？此菩薩不非先制，不更造立，心常隨順向涅槃戒；皆具足持無所毀犯，不由此戒惱亂眾生，共相違諍，菩薩持戒，但饒益眾生，令歡喜故。何等為不惱害戒？此菩薩不因持戒，學諸咒術、藥草，惱害眾生；何以故？菩薩欲救護眾生故，持清凈戒。何等為不雜戒？此菩薩離斷常見，不持雜戒，但觀察十二緣起，持清凈戒。何等為離邪命戒？此菩薩不作持凈戒相，欲使他知內無實德，現實德相，但持凈戒，一向求法，究竟薩婆若。何等為不惡戒？此菩薩不自貢高言我持戒，見犯戒人，不輕賤訶罵，令其憂惱，但一其心，持清凈戒。何等為清凈戒？此菩薩舍離殺、盜、邪淫、妄語、惡口、粗言、兩舌、雜語、貪、恚、邪見，具持十善。此菩薩持如是等清凈戒時，作是念：『若有眾生犯凈戒者，斯由顛倒諸煩惱故，一切諸佛悉分別知是一切眾生，因諸顛倒，毀犯凈戒；是故，我當專求佛道，
【現代漢語翻譯】 現代漢語譯本 雜戒、離邪命戒、離惡戒、清凈戒。什麼是饒益戒？此菩薩首先應當饒益和安樂眾生。什麼是不受戒？此菩薩不受外道（指佛教以外的宗教）的戒律，而是具足奉持過去、現在、未來三世諸佛平等清凈的戒律。什麼是無著戒？此菩薩不執著于欲界（指眾生有慾望的境界）的戒律，不執著于（原文如此，此處應為色界，指有形物質的境界）的戒律，不執著于無（原文如此，此處應為無色界，指沒有形體的精神境界）的戒律；為什麼呢？因為不將持戒的功德迴向于這些境界。什麼是安住戒？此菩薩成就清凈無疑悔的戒律；為什麼呢？因為菩薩不做五無間罪（指極重的五種罪業），永遠不會故意違犯一切戒律。什麼是不諍戒？此菩薩不否定先前的戒律，也不重新制定戒律，內心常常隨順趨向涅槃（指解脫的境界）的戒律；都具足持守而不毀犯，不因此戒律惱亂眾生，與人爭執，菩薩持戒，只是爲了饒益眾生，使他們歡喜。什麼是不惱害戒？此菩薩不因為持戒，學習各種咒術、藥草，去惱害眾生；為什麼呢？因為菩薩想要救護眾生，所以持清凈的戒律。什麼是不雜戒？此菩薩遠離斷見（認為人死後一切皆無）和常見（認為人死後靈魂永存），不持雜亂的戒律，只是觀察十二緣起（佛教關於生命和痛苦起源的理論），持清凈的戒律。什麼是離邪命戒？此菩薩不做出持凈戒的樣子，想要讓別人知道自己內在沒有真實的功德，卻表現出有功德的樣子，只是持守清凈的戒律，一心求法，最終達到薩婆若（指一切智慧）。什麼是不惡戒？此菩薩不自高自大地說自己持戒，看到犯戒的人，不輕視、責罵，使他們憂愁煩惱，只是一心一意，持清凈的戒律。什麼是清凈戒？此菩薩舍離殺生、偷盜、邪淫、妄語、惡口、粗言、兩舌、雜語、貪慾、嗔恚、邪見，具足持守十善。此菩薩持守這些清凈戒律時，會這樣想：『如果有眾生違犯清凈戒律，這是由於顛倒的煩惱所致，一切諸佛都知道這一切眾生，因為顛倒的緣故，毀犯清凈戒律；因此，我應當專心求取佛道，』
【English Translation】 English version Miscellaneous precepts, precepts of abandoning wrong livelihood, precepts of abandoning evil, and pure precepts. What are the precepts of benefiting others? This Bodhisattva should first benefit and bring happiness to all beings. What are the precepts of non-acceptance? This Bodhisattva does not accept the precepts of non-Buddhist paths (referring to religions other than Buddhism), but fully upholds the equal and pure precepts of all Buddhas of the past, present, and future. What are the precepts of non-attachment? This Bodhisattva is not attached to the precepts of the desire realm (referring to the realm of beings with desires), not attached to the precepts of the ** (original text, should be the form realm, referring to the realm of tangible matter), not attached to the precepts of the non-** (original text, should be the formless realm, referring to the realm of intangible spirit); why? Because they do not dedicate the merit of upholding precepts to these realms. What are the precepts of abiding? This Bodhisattva achieves pure precepts without doubt or regret; why? Because the Bodhisattva does not commit the five heinous crimes (referring to the five extremely grave offenses), and will never intentionally violate any precepts. What are the precepts of non-contention? This Bodhisattva does not negate previous precepts, nor does he re-establish precepts, his mind always follows the precepts that lead to Nirvana (referring to the state of liberation); he fully upholds them without violation, does not disturb sentient beings with these precepts, and does not argue with others. The Bodhisattva upholds precepts only to benefit sentient beings and make them happy. What are the precepts of non-harming? This Bodhisattva does not, because of upholding precepts, learn various incantations or herbs to harm sentient beings; why? Because the Bodhisattva wants to protect sentient beings, therefore he upholds pure precepts. What are the precepts of non-mixture? This Bodhisattva abandons the views of annihilation (believing that everything ceases after death) and permanence (believing that the soul is eternal), does not uphold mixed precepts, but observes the twelve links of dependent origination (the Buddhist theory about the origin of life and suffering), and upholds pure precepts. What are the precepts of abandoning wrong livelihood? This Bodhisattva does not pretend to uphold pure precepts, wanting others to know that he has no real merit within, but shows an appearance of having merit, he only upholds pure precepts, wholeheartedly seeks the Dharma, and ultimately attains Sarvajna (referring to all-knowing wisdom). What are the precepts of non-evil? This Bodhisattva does not arrogantly say that he upholds precepts, and when he sees someone violating precepts, he does not despise or scold them, causing them sorrow and distress, but with a single mind, upholds pure precepts. What are the pure precepts? This Bodhisattva abandons killing, stealing, sexual misconduct, lying, harsh speech, coarse language, divisive speech, idle chatter, greed, hatred, and wrong views, and fully upholds the ten virtues. When this Bodhisattva upholds these pure precepts, he thinks: 『If there are sentient beings who violate pure precepts, it is due to their inverted afflictions. All Buddhas know that all these sentient beings, because of their inversions, violate pure precepts; therefore, I should wholeheartedly seek the path of Buddhahood,』
究竟無上菩提，廣為眾生說真實法，令離顛倒，凈持禁戒，悉令究竟無上菩提。』是為菩薩摩訶薩第二無盡戒藏。
「佛子！何等為菩薩摩訶薩慚藏？此菩薩自憶宿命：無數世來，於六親所行無慚行，或侮慢無禮，或淫亂無節，忍害無親，興師相伐，迷惑顛倒，無惡不造，斯由三毒邪疑，使纏虛偽、諂曲諸不善故；一切眾生亦復如是，皆悉積習諸無慚行，斯由無智乃至諂曲故；尊卑失序，不相敬順，不能謙下，遵奉明哲，常懷毒念，怨結滋甚，更相屠害，曾無恥懼。自惟我身及餘眾生，去、來、現在行無慚法，三世諸佛無不知見，我當云何猶行無慚？甚為不可！是故，我應修習慚法，究竟菩提，廣為眾生說真實法，令其永離諸無慚法，成就菩提。是為菩薩摩訶薩第三無盡慚藏。
「佛子！何等為菩薩摩訶薩愧藏？此菩薩自愧：昔來貪求色、聲、香、味、觸、法、妻子、眷屬、錢財、寶物、僮僕、車乘，心無厭足，我不應行是諸非法事，因是生長貪、恚、愚癡，乃至諂曲。復作是念：『眾生所行無愧之法，皆以無智乃至諂曲，諸惡法故，不相承順、尊敬、供養，常懷毒心，迭相殘害。我及眾生去、來、現在，愛樂貪求，集行是法，因是法故，受胎生死、無量諸苦，三世諸佛皆悉知見，我猶行是無愧法者，三
【現代漢語翻譯】 現代漢語譯本：『究竟證得無上菩提（指最高的覺悟），為眾生廣泛宣說真實之法，使他們遠離顛倒妄想，清凈持守戒律，最終都達到無上菩提。』這就是菩薩摩訶薩的第二無盡戒藏。 『佛子！什麼是菩薩摩訶薩的慚藏？這位菩薩回憶自己的宿命：在無數世以來，對於六親（指父母、兄弟、妻子等）做了許多無慚愧的事情，或者侮辱輕慢，或者放縱無度，或者殘忍傷害親人，或者興兵互相攻伐，迷惑顛倒，無惡不作，這些都是由於貪、嗔、癡三毒和邪見疑惑，以及虛偽、諂媚等不善行為所導致的；一切眾生也都是如此，都積累了許多無慚愧的行為，這是由於無知乃至諂媚等原因；導致尊卑失序，不互相尊敬順從，不能謙虛低下，不遵從明智之人的教誨，常常懷有惡毒的念頭，怨恨結得越來越深，互相殘殺，從不畏懼。菩薩自己反思：我和其他眾生，過去、現在、未來都做了許多無慚愧的事情，三世諸佛沒有不知道、沒有不見到的，我怎麼還能繼續做無慚愧的事情呢？這太不應該了！因此，我應當修習慚愧之法，最終證得菩提，為眾生廣泛宣說真實之法，使他們永遠遠離各種無慚愧的行為，成就菩提。這就是菩薩摩訶薩的第三無盡慚藏。 『佛子！什麼是菩薩摩訶薩的愧藏？這位菩薩感到慚愧：過去以來，貪求色、聲、香、味、觸、法（指六種感官對像），以及妻子、眷屬、錢財、寶物、僕人、車乘，內心沒有滿足的時候，我不應該做這些非法的事情，因為這些事情會增長貪、嗔、癡，乃至諂媚。他又這樣想：『眾生所做的無愧之法，都是因為無知乃至諂媚等各種惡法，導致不互相順從、尊敬、供養，常常懷有惡毒的心，互相殘害。我和眾生過去、現在、未來，都喜愛貪求，積累這些行為，因為這些行為，遭受輪迴生死、無量痛苦，三世諸佛都知道、都看見，我如果還繼續做這些無愧的事情，那太不應該了！』
【English Translation】 English version: 'Ultimately attaining Anuttara-samyak-sambodhi (supreme enlightenment), extensively speaking the true Dharma to sentient beings, enabling them to depart from delusion, purely upholding precepts, and ultimately leading them all to Anuttara-samyak-sambodhi.' This is the second inexhaustible precept treasury of a Bodhisattva-Mahasattva. 'Buddha's child! What is the shame treasury of a Bodhisattva-Mahasattva? This Bodhisattva recalls their past lives: for countless lifetimes, they have engaged in shameless acts towards their six kinds of relatives (parents, siblings, spouse, etc.), either insulting and disrespecting, or being unrestrained, or cruelly harming relatives, or raising armies to attack each other, being deluded and confused, committing all kinds of evil deeds. These are all caused by the three poisons of greed, hatred, and ignorance, as well as wrong views and doubts, and the unwholesome acts of hypocrisy and flattery; all sentient beings are also like this, accumulating many shameless acts, due to ignorance and even flattery; leading to the disorder of hierarchy, not respecting and obeying each other, unable to be humble, not following the teachings of the wise, constantly harboring malicious thoughts, deepening resentment, slaughtering each other, and never fearing. The Bodhisattva reflects: I and other sentient beings, in the past, present, and future, have engaged in shameless acts, which are all known and seen by the Buddhas of the three times. How can I still continue to engage in shameless acts? This is extremely inappropriate! Therefore, I should cultivate the practice of shame, ultimately attain Bodhi, extensively speak the true Dharma to sentient beings, enabling them to forever depart from all shameless acts, and achieve Bodhi. This is the third inexhaustible shame treasury of a Bodhisattva-Mahasattva.' 'Buddha's child! What is the remorse treasury of a Bodhisattva-Mahasattva? This Bodhisattva feels remorse: in the past, they have been greedy for forms, sounds, smells, tastes, touches, and dharmas (the six sense objects), as well as wives, relatives, money, treasures, servants, and vehicles, with no satisfaction in their hearts. I should not engage in these unlawful acts, because these acts will increase greed, hatred, and ignorance, and even flattery. They also think: 'The shameless acts that sentient beings engage in are all due to ignorance and even flattery, and various evil dharmas, leading to not obeying, respecting, and making offerings to each other, constantly harboring malicious thoughts, and harming each other. I and sentient beings, in the past, present, and future, have loved and been greedy, accumulating these acts, and because of these acts, we suffer from the cycle of birth and death, and countless sufferings. The Buddhas of the three times all know and see this. If I still continue to engage in these shameless acts, it is extremely inappropriate!'
世諸佛皆不歡喜；我當修習愧法，究竟菩提，廣為眾生說如是法，令離無愧，成就佛道。』是為菩薩摩訶薩第四無盡愧藏。
「佛子！何等為菩薩摩訶薩多聞藏？此菩薩多聞者，所謂：知是事有故是事有，是事無故是事無；是事起故是事起，是事滅故是事滅；是世間法，是出世間法，是有為法，是無為法，是有記法，是無記法。
「何等為是事有故是事有？所謂：有無明，故有行。何等為是事無故是事無？所謂：無識，故無名色。何等為是事起故是事起？所謂：愛起，故苦起。何等為是事滅故是事滅？所謂：有滅，故生死滅。何等為世間法？所謂：色、受、想、行、識。何等為出世間法？所謂：戒身、定身、慧身、解脫身、解脫知見身。何等為有為法？所謂：欲界、色界、無色界、眾生界。何等為無為法？所謂：虛空、涅槃、數緣滅、非數緣滅、十二緣起及法界。何等為有記法？所謂：四真諦、四沙門果、四辯、四無所畏、四念處、四正勤、四如意足、五根、五力、七覺支、八聖道分。何等為無記法？所謂：世間有邊，世間無邊，世間有邊無邊，世間非有邊非無邊；世間有常，世間無常，世間有常無常，世間非有常非無常；如來滅后如去不受，如來滅后不如去亦不受，如來滅后如去不如去亦不受，如來滅
【現代漢語翻譯】 現代漢語譯本：『如果我不能生起慚愧心，那麼我將不能成就佛道，並且會令世間諸佛都不歡喜。我應當修習慚愧之法，最終成就菩提（覺悟），廣泛地為眾生宣說這樣的法，使他們遠離無慚愧，成就佛道。』這就是菩薩摩訶薩的第四個無盡慚愧寶藏。
『佛子！什麼是菩薩摩訶薩的多聞寶藏？這位菩薩的多聞是指：知道『因為有這個，所以有那個；因為沒有這個，所以沒有那個；因為這個生起，所以那個生起；因為這個滅盡，所以那個滅盡』；知道什麼是世間法，什麼是出世間法；什麼是有為法，什麼是無為法；什麼是有記法，什麼是無記法』。
『什麼是『因為有這個，所以有那個』？是指：因為有無明（對真理的無知），所以有行（意志行為）。什麼是『因為沒有這個，所以沒有那個』？是指：因為沒有識（意識），所以沒有名色（精神和物質）。什麼是『因為這個生起，所以那個生起』？是指：因為愛（渴求）生起，所以苦（痛苦）生起。什麼是『因為這個滅盡，所以那個滅盡』？是指：因為有（生命）滅盡，所以生死滅盡。什麼是世間法？是指：色（物質）、受（感受）、想（概念）、行（意志）、識（意識）。什麼是出世間法？是指：戒身（戒律）、定身（禪定）、慧身（智慧）、解脫身（解脫）、解脫知見身（解脫的智慧）。什麼是有為法？是指：欲界（慾望界）、色界（物質界）、無色界（非物質界）、眾生界（眾生的世界）。什麼是無為法？是指：虛空（空間）、涅槃（寂滅）、數緣滅（通過智慧滅盡煩惱）、非數緣滅（自然滅盡煩惱）、十二緣起（十二因緣）以及法界（真理的界限）。什麼是有記法？是指：四真諦（四聖諦）、四沙門果（四種修行果位）、四辯（四種辯才）、四無所畏（四種無畏）、四念處（四種觀想）、四正勤（四種精進）、四如意足（四種神通）、五根（五種善根）、五力（五種力量）、七覺支（七種覺悟的因素）、八聖道分（八正道）。什麼是無記法？是指：世間有邊，世間無邊，世間有邊無邊，世間非有邊非無邊；世間有常，世間無常，世間有常無常，世間非有常非無常；如來滅后如去不受，如來滅后不如去亦不受，如來滅后如去不如去亦不受，如來滅后非如去非不如去亦不受。』
【English Translation】 English version: 'If I cannot generate a sense of shame, then I will not be able to achieve Buddhahood, and I will cause all the Buddhas in the world to be displeased. I should cultivate the Dharma of shame, ultimately achieve Bodhi (enlightenment), and widely proclaim such Dharma to sentient beings, enabling them to be free from shamelessness and achieve Buddhahood.' This is the fourth inexhaustible treasury of shame of a Bodhisattva Mahasattva.
'Buddha-son! What is the treasury of extensive learning of a Bodhisattva Mahasattva? This Bodhisattva's extensive learning refers to: knowing 'because this exists, that exists; because this does not exist, that does not exist; because this arises, that arises; because this ceases, that ceases'; knowing what is worldly Dharma, what is transcendental Dharma; what is conditioned Dharma, what is unconditioned Dharma; what is determinate Dharma, what is indeterminate Dharma.'
'What is 'because this exists, that exists'? It refers to: because there is ignorance (avidya), there is action (samskara). What is 'because this does not exist, that does not exist'? It refers to: because there is no consciousness (vijnana), there is no name and form (nama-rupa). What is 'because this arises, that arises'? It refers to: because craving (trsna) arises, suffering (duhkha) arises. What is 'because this ceases, that ceases'? It refers to: because existence (bhava) ceases, birth and death (samsara) cease. What is worldly Dharma? It refers to: form (rupa), feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana). What is transcendental Dharma? It refers to: the body of precepts (sila-skandha), the body of concentration (samadhi-skandha), the body of wisdom (prajna-skandha), the body of liberation (vimukti-skandha), and the body of the knowledge and vision of liberation (vimukti-jnana-darsana-skandha). What is conditioned Dharma? It refers to: the desire realm (kama-dhatu), the form realm (rupa-dhatu), the formless realm (arupa-dhatu), and the realm of sentient beings (sattva-dhatu). What is unconditioned Dharma? It refers to: space (akasa), nirvana, cessation through wisdom (pratisankhya-nirodha), cessation without wisdom (apratisankhya-nirodha), the twelve links of dependent origination (dvadasanga-pratitya-samutpada), and the Dharma realm (dharma-dhatu). What is determinate Dharma? It refers to: the four noble truths (arya-satya), the four fruits of a sramana (samanya-phala), the four kinds of eloquence (pratisamvid), the four fearlessnesses (vaisaradyani), the four foundations of mindfulness (smrtyupasthana), the four right exertions (pradhana), the four bases of psychic power (rddhipada), the five roots (indriya), the five powers (bala), the seven factors of enlightenment (bodhyanga), and the eightfold noble path (arya-astangika-marga). What is indeterminate Dharma? It refers to: the world is finite, the world is infinite, the world is both finite and infinite, the world is neither finite nor infinite; the world is permanent, the world is impermanent, the world is both permanent and impermanent, the world is neither permanent nor impermanent; after the Tathagata's passing, he neither exists nor does not exist, after the Tathagata's passing, he neither does not exist nor does not not exist, after the Tathagata's passing, he neither exists nor does not exist and does not not exist, after the Tathagata's passing, he is neither existing nor not existing and not not existing.'
后非如去非不如去亦不受；有我有眾生，無我無眾生，有我無我，有眾生無眾生，非有我非無我，非有眾生非無眾生；過去有幾如來滅度、幾聲聞緣覺滅度，未來有幾如來、幾聲聞緣覺、幾衆生生，現在有幾佛、幾聲聞緣覺；何等如來最初出世？何等聲聞緣覺最初出世，何等眾生最初生，何等如來最後出世，何等聲聞緣覺最後出世，何等眾生最後生；何等諸法最在初，何等諸法最在後；世間從何處來、去至何所、有幾世界成、有幾世界敗，世界從何所來、去至何所；何等為生死最初際，何等為生死最後際。是名無記法。
「菩薩摩訶薩作如是念：『眾生長夜流轉生死，童蒙、凡夫不知修道，我當晝夜精勤學問，受持一切諸佛法藏，究竟成就無上菩提，廣為眾生說真實法，普令一切成無上道。』是為菩薩摩訶薩第五無盡多聞藏。
「佛子！何等為菩薩摩訶薩施藏？此菩薩修行十種施，所謂：施法、最後難施法、內施法、外施法、內外施法、一切施法、過去施法、未來施法、現在施法、究竟施法。
「何等為菩薩修習施法？此菩薩從本以來，習平等施，珍饌美味不自貪著，惠施一切，其餘諸物亦復如是。所施之餘，然後自食，作是念言：『為我身中八萬戶蟲故，我身安樂，彼亦安樂；我身饑苦，彼亦饑
【現代漢語翻譯】 現代漢語譯本：
後來的狀態並非像過去那樣，也不是不像過去那樣，也不接受；有『我』和『眾生』的概念，沒有『我』和『眾生』的概念，有『我』而沒有『我』，有『眾生』而沒有『眾生』，既不是有『我』也不是沒有『我』，既不是有『眾生』也不是沒有『眾生』；過去有多少如來（Tathagata，佛的稱號）滅度、多少聲聞（Sravaka，佛陀的弟子）緣覺（Pratyekabuddha，獨自覺悟者）滅度，未來有多少如來、多少聲聞緣覺、多少眾生出生，現在有多少佛、多少聲聞緣覺；哪位如來最初出世？哪位聲聞緣覺最初出世？哪個眾生最初出生？哪位如來最後出世？哪位聲聞緣覺最後出世？哪個眾生最後出生？哪些法（Dharma，佛教的教義）最先出現？哪些法最後出現？世間從哪裡來、去到哪裡、有多少世界形成、有多少世界敗壞，世界從哪裡來、去到哪裡？什麼是生死的最初界限，什麼是生死的最後界限？這些被稱為無記法（Avyakrta，無法明確回答的問題）。
菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）這樣想：『眾生在漫長的夜晚里流轉于生死，愚昧無知的凡夫不知道修道，我應當日夜精勤學習，受持一切諸佛的法藏（Dharmakosa，佛法的寶藏），最終成就無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），廣泛地為眾生宣說真實的法，普遍地令一切眾產生就無上道。』這就是菩薩摩訶薩的第五無盡多聞藏。
佛子！什麼是菩薩摩訶薩的施藏？這位菩薩修行十種佈施，即：佈施法、最後難施法、內施法、外施法、內外施法、一切施法、過去施法、未來施法、現在施法、究竟施法。
什麼是菩薩修習佈施法？這位菩薩從一開始就修習平等佈施，珍貴的食物不自己貪戀，惠施給一切眾生，其餘的物品也是如此。佈施之後，才自己食用，並這樣想：『爲了我身體中的八萬戶蟲，我身體安樂，它們也安樂；我身體飢餓痛苦，它們也飢餓痛苦。』
【English Translation】 English version:
The later state is neither like the past nor unlike the past, nor is it accepted; there are concepts of 'self' and 'sentient beings,' there are no concepts of 'self' and 'sentient beings,' there is 'self' without 'self,' there are 'sentient beings' without 'sentient beings,' it is neither 'self' nor no 'self,' it is neither 'sentient beings' nor no 'sentient beings'; how many Tathagatas (Buddha's title) have passed into Nirvana, how many Sravakas (Buddha's disciples) and Pratyekabuddhas (solitary realizers) have passed into Nirvana in the past, how many Tathagatas, how many Sravakas and Pratyekabuddhas, and how many sentient beings will be born in the future, how many Buddhas, how many Sravakas and Pratyekabuddhas are there now; which Tathagata first appeared in the world? Which Sravaka and Pratyekabuddha first appeared in the world? Which sentient being was first born? Which Tathagata will last appear in the world? Which Sravaka and Pratyekabuddha will last appear in the world? Which sentient being will last be born? Which Dharmas (Buddhist teachings) appeared first? Which Dharmas appeared last? Where does the world come from, where does it go, how many worlds are formed, how many worlds are destroyed, where does the world come from, where does it go? What is the initial limit of birth and death, what is the final limit of birth and death? These are called Avyakrta (indeterminate questions).
A Bodhisattva-Mahasattva (great Bodhisattva) thinks like this: 'Sentient beings transmigrate in birth and death throughout the long night, ignorant ordinary people do not know how to cultivate the path, I should diligently study day and night, receive and uphold all the Dharmakosas (treasuries of Buddhist teachings) of all Buddhas, ultimately achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment), widely proclaim the true Dharma to sentient beings, and universally enable all sentient beings to achieve the supreme path.' This is the fifth inexhaustible treasury of learning of a Bodhisattva-Mahasattva.
Buddha's disciples! What is the treasury of giving of a Bodhisattva-Mahasattva? This Bodhisattva practices ten kinds of giving, namely: giving of Dharma, giving of the last difficult thing, giving of inner things, giving of outer things, giving of inner and outer things, giving of all things, giving of past things, giving of future things, giving of present things, and giving of ultimate things.
What is the Bodhisattva's practice of giving? This Bodhisattva, from the beginning, practices equal giving, does not greedily cling to precious food, but bestows it upon all sentient beings, and the same is true for other things. After giving, he eats himself, and thinks like this: 'For the sake of the eighty thousand worms in my body, if my body is comfortable, they are also comfortable; if my body is hungry and suffering, they are also hungry and suffering.'
苦。』是故，菩薩有所服食，皆為諸蟲，欲令安樂，不貪其味。菩薩復作是念：『我長夜為身貪求飲食，當勤精進，速離此身。』是為菩薩修習施法。
「何等為菩薩最後難施法？此菩薩若得種種上味飲食、香華、衣服、資生之具，若自己受用，則快樂長壽，若盡以施人，則窮苦夭命。時，有乞人一切求索。菩薩自念：『吾從本際以來喪身無數，未曾損己利一眾生，令獲大利，希有之慶，當捐棄身命，悉舍一切，饒益眾生，究竟大施，是為菩薩最後難行施法。』
「何等為菩薩內施法？此菩薩于少壯時，形體端嚴，顏容殊特；澡浴清凈，服上妙衣，嚴飾之具，受灌頂轉輪王位，七寶具足，王四天下。時，有乞人來詣王所，而自陳曰：『大王！當知我今衰老，身嬰重疾，煢獨苦厄，無人贍救，生路既窮，必之死地；若得王身，隨所應用，或須手足，或須血肉，或須頭目，或須髓腦，若大王慈仁，矜哀窮老，舍離貪身以救我者，必蒙天施，得全性命。』菩薩即作是念：『今我此身亦當如彼，會應歸死，無一饒益，宜時捨身，以濟其命。』念已歡喜，施彼眾生，是為菩薩內施法。
「何等為菩薩外施法？此菩薩于少壯時，形體端嚴，顏容殊特，澡浴清凈，服上妙衣，嚴飾之具，受灌頂轉輪王位，七寶具足
【現代漢語翻譯】 現代漢語譯本：'苦。'因此，菩薩所食用的一切，都是爲了那些蟲子，希望它們安樂，而不是貪圖食物的味道。菩薩又這樣想：'我長久以來爲了身體貪求飲食，應當勤奮精進，儘快脫離這個身體。'這就是菩薩修習佈施的方法。 什麼是菩薩最後難以施捨的法？這位菩薩如果得到各種上等的美味飲食、香花、衣服、生活用品，如果自己享用，就會快樂長壽；如果全部施捨給別人，就會窮困短命。這時，有乞丐前來索求一切。菩薩自己想：'我從最初以來喪失身體無數次，從未曾損害自己利益一個眾生，使他獲得大利，這是難得的慶幸，應當捨棄身命，全部施捨一切，饒益眾生，成就最大的佈施，這就是菩薩最後難以實行的佈施法。' 什麼是菩薩的內施法？這位菩薩在年輕力壯時，形體端正莊嚴，容貌特別出衆；沐浴清凈，穿著上等的妙衣，佩戴裝飾品，接受灌頂成為轉輪王，擁有七寶，統治四天下。這時，有乞丐來到國王面前，自己陳述說：'大王！您應當知道我現在衰老，身患重病，孤獨困苦，沒有人贍養救助，生存之路已經窮盡，必定走向死亡；如果得到大王的身體，隨我使用，或者需要手足，或者需要血肉，或者需要頭目，或者需要骨髓腦漿，如果大王慈悲仁愛，憐憫我這窮困衰老之人，捨棄貪戀的身體來救我，必定蒙受天賜，得以保全性命。'菩薩立刻這樣想：'我現在這個身體也應當像他一樣，終將歸於死亡，沒有一點益處，應當及時捨棄身體，來救濟他的性命。'想到這裡，就歡喜地施捨給那個眾生，這就是菩薩的內施法。 什麼是菩薩的外施法？這位菩薩在年輕力壯時，形體端正莊嚴，容貌特別出衆，沐浴清凈，穿著上等的妙衣，佩戴裝飾品，接受灌頂成為轉輪王，擁有七寶
【English Translation】 English version: 'Suffering.' Therefore, whatever a Bodhisattva consumes is for the sake of the insects, wishing them happiness, not craving the taste. The Bodhisattva also thinks: 'For a long time, I have craved food for the sake of my body. I should diligently strive to quickly leave this body.' This is how a Bodhisattva practices giving. What is the most difficult giving for a Bodhisattva? If this Bodhisattva obtains various superior delicacies, fragrant flowers, clothing, and necessities, if they are used for oneself, one will have happiness and longevity; if they are all given to others, one will be poor and short-lived. At this time, a beggar comes seeking everything. The Bodhisattva thinks: 'Since the beginning, I have lost my body countless times, and have never harmed myself to benefit a single being, allowing them to obtain great benefit. This is a rare blessing. I should give up my life, give away everything, benefit all beings, and accomplish the greatest giving. This is the most difficult giving for a Bodhisattva to practice.' What is the Bodhisattva's internal giving? This Bodhisattva, in their youth, has a dignified and handsome form, and an exceptional appearance; having bathed and purified themselves, wearing superior fine clothing, adorned with ornaments, receiving the coronation as a Chakravartin King (universal monarch), possessing the seven treasures, and ruling over the four continents. At this time, a beggar comes to the king, and states: 'Great King! You should know that I am now old, suffering from serious illness, lonely and distressed, with no one to care for me. The path of life is exhausted, and I am certain to die; if I could obtain the king's body, to use as I need, whether it be hands and feet, flesh and blood, head and eyes, or marrow and brain, if the great king is compassionate and merciful, and pities my poor and old state, and gives up their attachment to their body to save me, I will surely receive a heavenly gift and be able to preserve my life.' The Bodhisattva immediately thinks: 'My body will also be like his, eventually returning to death, without any benefit. I should give up my body in time to save his life.' Having thought this, they joyfully give to that being. This is the Bodhisattva's internal giving. What is the Bodhisattva's external giving? This Bodhisattva, in their youth, has a dignified and handsome form, and an exceptional appearance; having bathed and purified themselves, wearing superior fine clothing, adorned with ornaments, receiving the coronation as a Chakravartin King (universal monarch), possessing the seven treasures
，王四天下。時，有乞人來詣王所，作如是言：『大王！當知我今衰老，身又嬰疾，余命無幾，終此貧苦，而王具足一切快樂。善哉大王！愿舍天位，哀施於我，我當統領天下，受王福樂。』菩薩即作是念：『富貴無常，必歸貧賤，若在貧賤，無所饒益，不能滿遂眾生所愿；是故，我今宜時舍位，稱悅其意。』念已歡喜，即舍與之，是為菩薩外施法。
「何等為菩薩內外施法？此菩薩于少壯時，形體端嚴，顏色殊特，澡浴清凈，服上妙衣，嚴身之具，受灌頂轉輪王位，七寶具足，王四天下。時，有乞人來詣王所，作如是言：『大王！當知今我老邁，身又嬰疾，不以衰賤，竊希美號。善哉大王！愿以王身、七寶、天下、轉輪王位，以授於我，令我具足，受王慶樂。』菩薩即作是念：『我身財寶，俱非堅固，無常、危脆、磨滅之法。我今盛壯，富有天下，乞者現前，三事具足；是故，於此不堅固法，當求堅固。』作是念已，倍大歡喜，即舍內外而施與之，是為菩薩內外施法。
「何等為菩薩一切施法？此菩薩于少壯時，形體端嚴，顏容殊特，沐浴香湯，服上妙衣，嚴身之具，受灌頂轉輪王位，七寶具足，王四天下。時，有乞人來詣王所，作如是言：『大王！當知大王名稱普聞十方，我乃在彼國，服承王問，自
【現代漢語翻譯】 現代漢語譯本：當時，有一位菩薩，他統治著四大部洲。那時，有個乞丐來到國王面前，這樣說道：『大王！您要知道我現在已經衰老，身體又患有疾病，剩下的壽命不多了，終將在這貧困中死去，而您卻擁有所有快樂。偉大的國王啊！我希望您能捨棄您的王位，可憐我，把王位施捨給我，我將統治天下，享受您的福樂。』菩薩立刻這樣想：『富貴是無常的，必定會歸於貧賤，如果處於貧賤，就不能利益眾生，不能滿足眾生的願望；因此，我現在應該及時捨棄王位，滿足他的心願。』想到這裡，他非常高興，立刻把王位施捨給了乞丐，這就是菩薩的外施法。 什麼是菩薩的內外施法呢？這位菩薩在年輕力壯的時候，形體端正莊嚴，容貌特別出衆，沐浴後身體清凈，穿著上等的衣服，佩戴著裝飾品，接受了灌頂成為轉輪聖王，擁有七寶，統治著四大部洲。那時，有個乞丐來到國王面前，這樣說道：『大王！您要知道我現在已經老邁，身體又患有疾病，不因為我衰老卑賤，就輕視我的請求。偉大的國王啊！我希望您能把您的身體、七寶、天下、轉輪聖王的王位，都施捨給我，讓我擁有這一切，享受您的快樂。』菩薩立刻這樣想：『我的身體和財寶，都不是堅固的，都是無常、脆弱、會消磨滅亡的。我現在正值盛年，富有天下，乞丐又出現在我面前，這三件事都具備了；因此，我應該從這不堅固的法中，尋求堅固的法。』想到這裡，他更加高興，立刻把內外一切都施捨給了乞丐，這就是菩薩的內外施法。 什麼是菩薩的一切施法呢？這位菩薩在年輕力壯的時候，形體端正莊嚴，容貌特別出衆，沐浴香湯，穿著上等的衣服，佩戴著裝飾品，接受了灌頂成為轉輪聖王，擁有七寶，統治著四大部洲。那時，有個乞丐來到國王面前，這樣說道：『大王！您要知道您的名聲傳遍十方，我從遙遠的國度而來，聽聞您的名聲，特地前來拜見您。』
【English Translation】 English version: At that time, there was a Bodhisattva who ruled over the four continents. Then, a beggar came to the king and said, 'Great King! You should know that I am now old, and my body is afflicted with illness. My remaining life is short, and I will die in this poverty, while you possess all happiness. Great King! I wish you would give up your throne and have mercy on me, bestowing the throne upon me. I will rule the world and enjoy your blessings.' The Bodhisattva immediately thought, 'Wealth and honor are impermanent and will surely return to poverty. If one is in poverty, one cannot benefit sentient beings and cannot fulfill their wishes. Therefore, I should give up my throne in time and fulfill his wish.' Having thought this, he was very happy and immediately gave the throne to the beggar. This is the Bodhisattva's external giving. What is the Bodhisattva's internal and external giving? This Bodhisattva, in his youth, had a dignified and handsome appearance, with an extraordinary complexion. After bathing, his body was pure. He wore the finest clothes and ornaments. He received the consecration to become a Chakravartin King (a universal monarch), possessing the seven treasures, and ruling over the four continents. At that time, a beggar came to the king and said, 'Great King! You should know that I am now old and my body is afflicted with illness. Do not despise my request because of my old age and lowliness. Great King! I wish you would bestow your body, the seven treasures, the world, and the throne of the Chakravartin King upon me, so that I may possess all of this and enjoy your happiness.' The Bodhisattva immediately thought, 'My body and treasures are not firm, they are impermanent, fragile, and subject to decay. I am now in my prime, possessing the world, and a beggar has appeared before me. These three conditions are met. Therefore, I should seek the firm from this impermanent dharma.' Having thought this, he was even more delighted and immediately gave everything, both internal and external, to the beggar. This is the Bodhisattva's internal and external giving. What is the Bodhisattva's all-encompassing giving? This Bodhisattva, in his youth, had a dignified and handsome appearance, with an extraordinary complexion. He bathed in fragrant water, wore the finest clothes and ornaments. He received the consecration to become a Chakravartin King, possessing the seven treasures, and ruling over the four continents. At that time, a beggar came to the king and said, 'Great King! You should know that your name is known throughout the ten directions. I have come from a distant land, having heard of your reputation, and have come to pay my respects.'
遠而來，欲有所請。善哉大王！愿隨所欲，充滿我意。』爾時，乞者或求國城、妻子、眷屬、肢節、血肉、頭目、髓腦。爾時，菩薩作是思惟：『一切恩愛，會當別離，無所饒益，不能果遂眾生諸愿。我今應當離貪貧行，一切速舍，饒益眾生。』作是念已，倍大歡喜，悉舍一切，惠施眾生，是為菩薩一切施法。
「何等為菩薩修習過去施法？此菩薩聞過去諸佛菩薩所行具足功德；聞已不著，了達非有，不起妄想，不貪、不味；觀察諸法，心無所猗，諸法如夢，無有堅固，于諸善根，不起有想，心無所著，但為化眾生故，示現其身，廣說道教，欲令眾產生就佛法。又復觀察過去諸法，十方推求都不可得。菩薩如是觀已，復作是念：『過去諸法皆悉舍離。』是為菩薩修習過去施法。
「何等為菩薩修習未來施法？此菩薩聞未來世諸佛菩薩所行善根，具足功德。聞已，而不取相，心無所有，不求往生彼方佛剎，無諸求想，不生行愿，攝心不散、不味、不厭，不以善根迴向于彼，不為生彼專修善根，亦不廢舍；但因彼境界教化眾生，欲令眾生具足佛法，觀察真實。此真實法非有處所、非無處所，非內、非外，非遠、非近。復作是念：『若法非有，不可不捨。』是為菩薩修習未來施法。
「何等為菩薩修習現
【現代漢語翻譯】 現代漢語譯本： 『他們從遠方而來，想要有所請求。』善哉，大王！』愿你隨心所欲，滿足我的願望。』那時，乞求者或者請求國都、城池、妻子、眷屬、肢體、血肉、頭顱、眼睛、骨髓、腦漿。那時，菩薩這樣思惟：『一切恩愛，終將別離，沒有絲毫益處，不能滿足眾生的一切願望。我現在應當捨棄貪婪，實行佈施，迅速捨棄一切，利益眾生。』這樣想后，更加歡喜，全部捨棄一切，施捨給眾生，這就是菩薩的一切佈施之法。 『什麼是菩薩修習過去的佈施之法？』這位菩薩聽聞過去諸佛菩薩所行的圓滿功德；聽聞后不執著，了達這些都是虛幻的，不起妄想，不貪戀，不執迷；觀察諸法，心中沒有依戀，諸法如夢，沒有堅固的實體，對於各種善根，不起執著的想法，心中沒有執著，只是爲了教化眾生，示現其身，廣泛宣說教義，想要讓眾產生就佛法。又觀察過去的諸法，在十方推求都不可得。菩薩這樣觀察后，又這樣想：『過去的諸法都應當捨棄。』這就是菩薩修習過去的佈施之法。 『什麼是菩薩修習未來的佈施之法？』這位菩薩聽聞未來世諸佛菩薩所行的善根，圓滿功德。聽聞后，不執著于表象，心中沒有任何執著，不求往生到彼方佛剎，沒有各種求取的想法，不生起行愿，攝持心念不散亂，不執迷，不厭惡，不把善根迴向到那裡，不爲了往生到那裡而專門修習善根，也不廢棄善根；只是因為那個境界而教化眾生，想要讓眾生圓滿佛法，觀察真實。這真實之法沒有處所，也沒有無處所，不在內，也不在外，不遠，也不近。又這樣想：『如果法不是真實存在的，就不可不捨棄。』這就是菩薩修習未來的佈施之法。 『什麼是菩薩修習現在的佈施之法？』
【English Translation】 English version: 'They come from afar, desiring to ask for something.' 'Excellent, O King! May you fulfill my wishes according to your desires.' At that time, the beggars might ask for kingdoms, cities, wives, relatives, limbs, flesh and blood, heads, eyes, marrow, and brains. At that time, the Bodhisattva thought: 'All love and affection will eventually be separated, without any benefit, unable to fulfill all the wishes of sentient beings. I should now abandon greed, practice giving, quickly give up everything, and benefit sentient beings.' Having thought this, he was even more delighted, gave up everything completely, and bestowed it upon sentient beings. This is the Bodhisattva's practice of all giving. 'What is the Bodhisattva's practice of past giving?' This Bodhisattva hears of the complete merits practiced by past Buddhas and Bodhisattvas; having heard, he does not cling to them, understands that they are unreal, does not give rise to delusions, does not crave, and is not attached; observing all dharmas, his mind has no attachment, all dharmas are like dreams, without any solid substance, regarding all good roots, he does not give rise to the thought of possession, his mind has no attachment, but for the sake of teaching sentient beings, he manifests his body, widely proclaims the teachings, desiring to enable sentient beings to achieve Buddhahood. Furthermore, he observes past dharmas, and seeking in the ten directions, they cannot be found. Having observed thus, the Bodhisattva thinks: 'All past dharmas should be abandoned.' This is the Bodhisattva's practice of past giving. 'What is the Bodhisattva's practice of future giving?' This Bodhisattva hears of the good roots practiced by future Buddhas and Bodhisattvas, which are complete with merits. Having heard, he does not grasp at appearances, his mind has no attachment, he does not seek rebirth in that Buddha-land, has no seeking thoughts, does not give rise to vows, his mind is collected and not scattered, not attached, not averse, does not dedicate good roots to that place, does not cultivate good roots specifically for rebirth there, nor does he abandon them; but because of that realm, he teaches sentient beings, desiring to enable sentient beings to achieve Buddhahood, and observes the truth. This truth is neither in a place nor not in a place, neither inside nor outside, neither far nor near. He also thinks: 'If a dharma is not real, it cannot not be abandoned.' This is the Bodhisattva's practice of future giving. 'What is the Bodhisattva's practice of present giving?'
在施法？此菩薩聞四天王、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵天、梵身天、梵輔天、梵眷屬天、大梵天、光天、少光天、無量光天、光音天、凈天、少凈天、無量凈天、遍凈天、密身天、少密身天、無量密身天、密果天、不煩天、不熱天、善現天、善見天、色究竟天，聞聲聞、緣覺具足功德。聞已，心不惑亂，正念不忘，不懈不沒，亦不憂戚，其心寂滅而無所取。菩薩唯作是念：『一切諸行，皆悉如夢，一切所行，皆非真實，眾生不知，故流轉惡道。』菩薩于彼，廣為說法，遠離諸惡，成就佛法，修菩薩道，心無惑亂，是為菩薩修習現在施法。
「何等為菩薩究竟施法？此菩薩摩訶薩有無量眾生，形類不同，往詣其所，作如是言：『我有所須，幸垂周給，我意既足，仁愿亦滿。』菩薩聞是語已，歡喜踴躍，隨其所求，施令滿足。菩薩摩訶薩內自觀察：從初入胎，不凈微形，胞段諸根，生老病死；又具觀此身：無有真實，無所有相，無慚愧物，賢聖所棄，惡露臭處，猶如死屍，骨節相持，血肉泥塗，九竅之門，常流不凈。菩薩見身無量過患，乃至不起一念貪惜是身，復作是念：『此身危脆，我當云何既見此身無量過患而生貪著？應當棄捨，施彼眾生，充滿其愿。我當於此不堅法中，求堅固法
【現代漢語翻譯】 現代漢語譯本 在修習佈施法時，這位菩薩聽到四天王天（四大天王所居之天）、三十三天（帝釋天所居之天）、夜摩天（又稱焰摩天，時分天）、兜率陀天（彌勒菩薩所居之天）、化樂天（能隨意變化享受快樂之天）、他化自在天（能使他人變化而自己享受快樂之天）、梵天（色界初禪天之總稱）、梵身天（梵眾天，梵天之身）、梵輔天（梵天之輔臣）、梵眷屬天（梵天之眷屬）、大梵天（梵天之王）、光天（色界二禪天之總稱）、少光天（光天之少者）、無量光天（光天之多者）、光音天（以光為語言之天）、凈天（色界三禪天之總稱）、少凈天（凈天之少者）、無量凈天（凈天之多者）、遍凈天（凈天之極者）、密身天（色界四禪天之總稱）、少密身天（密身天之少者）、無量密身天（密身天之多者）、密果天（密身天之果報）、不煩天（五不還天之一）、不熱天（五不還天之一）、善現天（五不還天之一）、善見天（五不還天之一）、色究竟天（五不還天之極果），聽到聲聞（聽聞佛陀教誨而得解脫者）、緣覺（不依佛陀教誨，自行悟道者）具足功德。聽聞之後，心中不迷惑混亂，正念不忘失，不懈怠不沉沒，也不憂愁悲傷，內心寂靜滅除一切執取。菩薩只是這樣想：『一切諸行，都像夢幻一樣，一切所行，都不是真實的，眾生不知道這個道理，所以流轉于惡道。』菩薩對於他們，廣泛地宣說佛法，使他們遠離各種惡行，成就佛法，修習菩薩道，心中沒有迷惑混亂，這就是菩薩修習現在的佈施法。 「什麼是菩薩究竟的佈施法呢？這位菩薩摩訶薩有無量眾生，形體種類各不相同，來到他這裡，這樣說：『我有所需要，希望您能給予，我的心意滿足了，您的願望也圓滿了。』菩薩聽到這些話后，歡喜踴躍，隨順他們的要求，佈施使他們滿足。菩薩摩訶薩內心自我觀察：從最初入胎，不凈的微小形體，胞胎、肢體、諸根，生老病死；又仔細觀察這個身體：沒有真實，沒有實在的相狀，是無慚愧之物，是賢聖所拋棄的，是污穢惡臭之處，就像死屍一樣，骨節相互支撐，血肉像泥土一樣塗抹，九竅之門，常常流出不乾淨的東西。菩薩看到身體有無量的過患，甚至不起一念貪愛珍惜這個身體，又這樣想：『這個身體是危脆的，我怎麼能既看到這個身體有無量的過患，還生起貪愛執著呢？應當捨棄它，佈施給那些眾生，滿足他們的願望。我應當在這不堅固的法中，尋求堅固的法。』
【English Translation】 English version While practicing the giving dharma, this Bodhisattva hears of the Four Heavenly Kings (the heavens where the Four Heavenly Kings reside), the Thirty-three Heavens (the heaven where Indra resides), the Yama Heaven (also known as the Heaven of Time), the Tusita Heaven (the heaven where Bodhisattva Maitreya resides), the Paranirmitavasavartin Heaven (the heaven where one can transform and enjoy pleasure), the Paranirmitavasavartin Heaven (the heaven where one can make others transform and enjoy pleasure), the Brahma Heaven (the general term for the first dhyana heaven in the realm of form), the Brahmaparisadya Heaven (the body of Brahma), the Brahmapurohita Heaven (the ministers of Brahma), the Mahabrahma Heaven (the king of Brahma), the Abhasvara Heaven (the general term for the second dhyana heaven in the realm of form), the Parittabha Heaven (the lesser of the Abhasvara Heaven), the Apramanabha Heaven (the greater of the Abhasvara Heaven), the Abhasvara Heaven (the heaven where light is used as language), the Subhakrtsna Heaven (the general term for the third dhyana heaven in the realm of form), the Parittasubha Heaven (the lesser of the Subhakrtsna Heaven), the Apramanasubha Heaven (the greater of the Subhakrtsna Heaven), the Subhakrtsna Heaven (the extreme of the Subhakrtsna Heaven), the Anabhraka Heaven (the general term for the fourth dhyana heaven in the realm of form), the Parittasubha Heaven (the lesser of the Anabhraka Heaven), the Apramanasubha Heaven (the greater of the Anabhraka Heaven), the Vehapphala Heaven (the result of the Anabhraka Heaven), the Avrha Heaven (one of the five Pure Abodes), the Atapa Heaven (one of the five Pure Abodes), the Sudrsa Heaven (one of the five Pure Abodes), the Sudarsana Heaven (one of the five Pure Abodes), and the Akanistha Heaven (the ultimate result of the five Pure Abodes), and hears of the Sravakas (those who attain liberation by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without relying on the Buddha's teachings) possessing complete merit. Having heard this, their mind is not confused or disordered, their right mindfulness is not lost, they are not lazy or submerged, nor are they worried or sad, their mind is tranquil and without any attachment. The Bodhisattva only thinks this: 'All actions are like dreams, all that is done is not real, sentient beings do not know this truth, therefore they transmigrate in evil paths.' The Bodhisattva, for them, widely proclaims the Dharma, causing them to be far from all evil actions, to accomplish the Buddha Dharma, to practice the Bodhisattva path, and their mind is without confusion or disorder, this is the Bodhisattva practicing the present giving dharma. 「What is the ultimate giving dharma of a Bodhisattva? This Bodhisattva Mahasattva has countless sentient beings, with different forms and kinds, who come to him and say: 'I have needs, I hope you can provide for them, my mind will be satisfied, and your wish will also be fulfilled.' Upon hearing these words, the Bodhisattva rejoices and leaps with joy, and according to their requests, gives to satisfy them. The Bodhisattva Mahasattva internally observes himself: from the beginning of entering the womb, an impure and tiny form, the placenta, limbs, and organs, birth, old age, sickness, and death; and also carefully observes this body: it has no reality, no real form, it is a shameless thing, it is discarded by the wise and holy, it is a place of filth and stench, like a corpse, bones supporting each other, blood and flesh smeared like mud, the nine orifices, constantly flowing with impure things. The Bodhisattva sees the countless faults of the body, and does not even arise a single thought of greed or cherishing this body, and thinks: 'This body is fragile, how can I, having seen the countless faults of this body, still give rise to greed and attachment? I should abandon it, give it to those sentient beings, and fulfill their wishes. I should seek the firm dharma in this impermanent dharma.'
，令一切眾生，隨其所愿，悉得滿足；開悟示導，皆令逮得清凈法身，住無所住，離身心相。』是為菩薩摩訶薩第六無盡施藏。
「佛子！何等為菩薩摩訶薩無盡慧藏？此菩薩知色苦如實，知色集如實，知色滅如實，知色道如實，知受、想、行、識苦如實，知識集如實，知識滅如實，知識道如實；知無明苦，知無明集，知無明滅，知無明道；知愛苦，知愛集，知愛滅，知愛道；知聲聞，知聲聞法，知聲聞集，知聲聞涅槃；知緣覺，知緣覺法，知緣覺集，知緣覺涅槃；知菩薩，知菩薩法，知菩薩集，知菩薩涅槃。云何知？知從業報因緣所造，諸行非我、非堅固、無真實、空無所有，不取諸法堅固之相，不取諸法所有之相，知一切法悉無所有，廣為眾生說真實法。云何為說？說一切法不可壞。何等不可壞？色不可壞，受、想、行、識不可壞，無明不可壞，聲聞法、緣覺法、菩薩法不可壞。何以故？一切諸法不自作，不他作，言語道斷，離一切處，不生、不起、不施、不受、無有心意。菩薩成就如是等無盡慧藏，以少方便，則能逮得一切諸法善妙方便，自然明達，不由他悟。此智慧藏有十種不可盡。何等為十？多聞善方便不可盡；親近善知識不可盡；演一句法不可盡；入深法界不可盡；入無量智慧莊嚴不可盡；出生、
【現代漢語翻譯】 現代漢語譯本：使一切眾生，都能隨他們的願望，全部得到滿足；開啟他們的智慧，引導他們，使他們都能獲得清凈的法身，安住于無所執著的狀態，脫離身心之相。』這就是菩薩摩訶薩的第六種無盡施藏。 『佛子！什麼是菩薩摩訶薩的無盡慧藏？這位菩薩如實地知曉色（物質現象）的苦，如實地知曉色的集（苦的產生），如實地知曉色的滅（苦的止息），如實地知曉色的道（滅苦的方法）；如實地知曉受（感受）、想（思維）、行（意志）、識（意識）的苦，如實地知曉識的集，如實地知曉識的滅，如實地知曉識的道；知曉無明（對真理的無知）的苦，知曉無明的集，知曉無明的滅，知曉無明的道；知曉愛（貪愛）的苦，知曉愛的集，知曉愛的滅，知曉愛的道；知曉聲聞（聽聞佛法而修行的人），知曉聲聞法，知曉聲聞集，知曉聲聞涅槃（寂滅）；知曉緣覺（獨自覺悟的人），知曉緣覺法，知曉緣覺集，知曉緣覺涅槃；知曉菩薩，知曉菩薩法，知曉菩薩集，知曉菩薩涅槃。如何知曉呢？知曉一切都是由業報因緣所造，諸行（一切有為法）非我、非堅固、無真實、空無所有，不執取諸法堅固之相，不執取諸法所有之相，知曉一切法都空無所有，廣泛地為眾生宣說真實的法。如何宣說呢？宣說一切法不可壞。什麼不可壞呢？色不可壞，受、想、行、識不可壞，無明不可壞，聲聞法、緣覺法、菩薩法不可壞。為什麼呢？一切諸法不是自己產生，也不是由他產生，言語道斷，超越一切處所，不生、不起、不施、不受、沒有心意。菩薩成就這樣的無盡慧藏，以少許方便，就能獲得一切諸法善妙的方便，自然明達，不需要他人開悟。這種智慧藏有十種不可窮盡。哪十種呢？多聞善巧方便不可窮盡；親近善知識不可窮盡；演說一句法不可窮盡；深入法界不可窮盡；深入無量智慧莊嚴不可窮盡；出生、
【English Translation】 English version: 『To enable all sentient beings to have all their wishes fulfilled; to enlighten and guide them, enabling them all to attain a pure Dharma body, dwelling in a state of non-attachment, free from the characteristics of body and mind.』 This is the sixth inexhaustible treasury of giving of a Bodhisattva Mahasattva. 『Buddha's disciples! What is the inexhaustible treasury of wisdom of a Bodhisattva Mahasattva? This Bodhisattva truly knows the suffering of form (rupa), truly knows the arising of form, truly knows the cessation of form, truly knows the path to the cessation of form; truly knows the suffering of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), truly knows the arising of consciousness, truly knows the cessation of consciousness, truly knows the path to the cessation of consciousness; knows the suffering of ignorance (avidya), knows the arising of ignorance, knows the cessation of ignorance, knows the path to the cessation of ignorance; knows the suffering of craving (trsna), knows the arising of craving, knows the cessation of craving, knows the path to the cessation of craving; knows the Sravakas (hearers of the Dharma), knows the Sravaka Dharma, knows the arising of Sravakas, knows the Nirvana of Sravakas; knows the Pratyekabuddhas (solitary realizers), knows the Pratyekabuddha Dharma, knows the arising of Pratyekabuddhas, knows the Nirvana of Pratyekabuddhas; knows the Bodhisattvas, knows the Bodhisattva Dharma, knows the arising of Bodhisattvas, knows the Nirvana of Bodhisattvas. How does one know? One knows that all is created by the causes and conditions of karmic retribution, that all phenomena (samskaras) are not self, not permanent, not real, empty and without substance, not grasping the solid nature of phenomena, not grasping the possessive nature of phenomena, knowing that all phenomena are empty and without substance, widely proclaiming the true Dharma to sentient beings. How does one proclaim? One proclaims that all phenomena are indestructible. What is indestructible? Form is indestructible, feeling, perception, mental formations, and consciousness are indestructible, ignorance is indestructible, the Sravaka Dharma, the Pratyekabuddha Dharma, and the Bodhisattva Dharma are indestructible. Why is this so? All phenomena are not self-created, nor created by others, beyond the reach of language, transcending all places, not arising, not ceasing, not giving, not receiving, without intention. A Bodhisattva who has achieved such an inexhaustible treasury of wisdom, with little effort, can attain all the skillful means of all phenomena, naturally understanding, without needing enlightenment from others. This treasury of wisdom has ten inexhaustible aspects. What are the ten? The skillful means of extensive learning are inexhaustible; the proximity to good teachers is inexhaustible; expounding a single verse of Dharma is inexhaustible; entering the profound Dharma realm is inexhaustible; entering the immeasurable adornment of wisdom is inexhaustible; the arising of,
長養諸功德藏，心無憂厭不可盡；入一切陀羅尼門不可盡；分別了知一切眾生語言、音聲不可盡；得普令眾生離諸疑惑不可盡；得一切佛自在示現教化眾生，所行成就不可盡；是為十種不可盡法。是為菩薩摩訶薩第七無盡慧藏。菩薩住此無盡慧藏，疾得無上平等正覺。
「佛子！何等為菩薩摩訶薩無盡念藏？此菩薩舍離癡冥，憶念過去一生、十生、百生、千生、萬生，乃至阿僧祇不可思議無分齊不可說億那由他生，成劫、壞劫、成壞劫、非一成劫、非一壞劫、非一成壞劫、百劫、千劫、百千億那由他劫，乃至阿僧祇不可思議無分齊不可說億那由他劫；念知一佛名號，乃至不可說不可說諸佛名號；念知授一佛記，乃至授不可說不可說諸佛記；念知一佛出世，乃至念知不可說不可說諸佛出世；念知從一佛所受一修多羅，乃至不可說不可說佛所受不可說不可說修多羅；祇夜、授記、伽陀、因緣、憂陀那、本事、本生、方廣，未曾有譬諭，憂波提舍亦復如是；念知一會眾一時說法，乃至不可說不可說時會說法；念知一根，乃至不可說不可說諸根；念知一煩惱，乃至不可說不可說諸煩惱；念知一三昧，乃至不可說不可說諸三昧。菩薩作如是念：妙念、凈念、不濁念、遍凈念、離塵念、離種種塵念、離垢念、光曜念、樂念、
【現代漢語翻譯】 現代漢語譯本 增長各種功德寶藏，心中沒有憂愁厭倦，永無止境；進入一切陀羅尼（總持，能持一切法）之門，永無止境；分別了知一切眾生的語言、聲音，永無止境；獲得普遍令眾生脫離各種疑惑的能力，永無止境；獲得一切佛自在示現教化眾生的能力，所行成就永無止境；這被稱為十種永無止境的法。這是菩薩摩訶薩的第七種無盡智慧寶藏。菩薩安住于這無盡智慧寶藏中，迅速證得無上平等正覺（佛的智慧）。 『佛子！什麼是菩薩摩訶薩的無盡念寶藏？』這位菩薩舍離愚癡昏昧，憶念過去一生、十生、百生、千生、萬生，乃至阿僧祇（無數）不可思議無分齊（沒有邊際）不可說億那由他（極大的數量單位）生，成劫（宇宙形成時期）、壞劫（宇宙毀滅時期）、成壞劫（宇宙形成和毀滅時期）、非一個成劫、非一個壞劫、非一個成壞劫、百劫、千劫、百千億那由他劫，乃至阿僧祇不可思議無分齊不可說億那由他劫；憶念知道一佛的名號，乃至不可說不可說諸佛的名號；憶念知道一位佛的授記，乃至授不可說不可說諸佛的授記；憶念知道一佛出世，乃至憶念知道不可說不可說諸佛出世；憶念從一佛那裡接受一部修多羅（佛經），乃至從不可說不可說佛那裡接受不可說不可說修多羅；祇夜（偈頌）、授記、伽陀（偈頌）、因緣（佛說法的因緣）、憂陀那（自說偈）、本事（佛或弟子過去世的經歷）、本生（佛前世的經歷）、方廣（廣大的經典）、未曾有（佛的神奇事蹟）、譬喻，憂波提舍（論議）也是如此；憶念知道一個法會一時說法，乃至不可說不可說時會說法；憶念知道一個根（感官），乃至不可說不可說諸根；憶念知道一個煩惱，乃至不可說不可說諸煩惱；憶念知道一個三昧（禪定），乃至不可說不可說諸三昧。菩薩作這樣的憶念：微妙的憶念、清凈的憶念、不混濁的憶念、普遍清凈的憶念、遠離塵垢的憶念、遠離種種塵垢的憶念、遠離污垢的憶念、光明的憶念、喜樂的憶念、
【English Translation】 English version Growing all stores of merit, the mind is without worry or weariness, inexhaustible; entering all Dharani (mantra, that which holds all dharmas) gates, inexhaustible; distinguishing and understanding the languages and sounds of all sentient beings, inexhaustible; obtaining the ability to universally liberate sentient beings from all doubts, inexhaustible; obtaining the ability of all Buddhas to freely manifest and teach sentient beings, the accomplishments are inexhaustible; these are called the ten inexhaustible dharmas. This is the seventh inexhaustible wisdom store of a Bodhisattva Mahasattva. A Bodhisattva abiding in this inexhaustible wisdom store, quickly attains unsurpassed, equal, and correct enlightenment (Buddhahood). 'Buddha-child! What is the inexhaustible memory store of a Bodhisattva Mahasattva?' This Bodhisattva abandons ignorance and darkness, remembering past one life, ten lives, hundred lives, thousand lives, ten thousand lives, up to asamkhya (countless) inconceivable, limitless, inexpressible billions of nayuta (a large number unit) lives, kalpas of formation (period of universe formation), kalpas of destruction (period of universe destruction), kalpas of formation and destruction, not one kalpa of formation, not one kalpa of destruction, not one kalpa of formation and destruction, hundred kalpas, thousand kalpas, hundred thousand billion nayuta kalpas, up to asamkhya inconceivable, limitless, inexpressible billions of nayuta kalpas; remembering and knowing the name of one Buddha, up to inexpressible inexpressible names of Buddhas; remembering and knowing the prediction of one Buddha, up to the prediction of inexpressible inexpressible Buddhas; remembering and knowing the appearance of one Buddha in the world, up to remembering and knowing the appearance of inexpressible inexpressible Buddhas in the world; remembering receiving one sutra (Buddhist scripture) from one Buddha, up to receiving inexpressible inexpressible sutras from inexpressible inexpressible Buddhas; geya (verses), predictions, gatha (verses), nidana (causes and conditions of Buddha's teachings), udana (spontaneous verses), jataka (past lives of Buddha or disciples), avadana (past lives of Buddha), vaipulya (extensive scriptures), adbhuta-dharma (miraculous events of Buddha), upadesha (commentaries) are also like this; remembering and knowing one assembly at one time teaching the Dharma, up to inexpressible inexpressible assemblies teaching the Dharma; remembering and knowing one root (sense organ), up to inexpressible inexpressible roots; remembering and knowing one affliction, up to inexpressible inexpressible afflictions; remembering and knowing one samadhi (meditative concentration), up to inexpressible inexpressible samadhis. The Bodhisattva makes such recollections: subtle recollection, pure recollection, unclouded recollection, universally pure recollection, recollection free from dust, recollection free from various dusts, recollection free from defilement, luminous recollection, joyful recollection,
無障礙念；此菩薩住是念時，一切世間不能嬈亂，諸根清凈，不復染著一切世間，眾魔外道所不能壞，念持一切諸佛法藏，決定明瞭，未曾錯亂。是為菩薩摩訶薩第八無盡念藏。
「佛子！何等為菩薩摩訶薩無盡聞持藏？此菩薩于諸佛所，聞持一品修多羅，乃至聞持不可說不可說修多羅，未曾忘失一字一句；於一生中而不忘失，乃至不可說不可說生，未曾忘失一字一句；聞持一佛名號，乃至聞持不可說不可說佛名號；聞持一世界名字，乃至聞持不可說不可說世界名字；聞持一劫名字，乃至聞持不可說不可說劫名字；聞持一如來記，乃至聞持不可說不可說如來記；聞持一修多羅，乃至聞持不可說不可說修多羅；聞持一會名字，乃至聞持不可說不可說會名字；聞持一時說法，乃至聞持不可說不可說時說法；聞持一根，乃至聞持不可說不可說諸根；聞持一煩惱，乃至聞持不可說不可說煩惱；聞持一三昧，乃至聞持不可說不可說三昧。是為菩薩摩訶薩第九甚深無盡聞持藏。此聞持藏，唯佛境界，余無能及。
「佛子！何等為菩薩摩訶薩無盡辯藏？此菩薩成就甚深智慧，廣為眾生演說諸法，不違一切諸佛經典，說一品法，乃至說不可說不可說品法；說一佛名號，乃至說不可說不可說諸佛名號；說一世界名字、說一佛
【現代漢語翻譯】 現代漢語譯本 無障礙地專注於此念；當這位菩薩安住於此念時，一切世間的事物都不能擾亂他，他的諸根清凈，不再執著於世間的一切，眾魔和外道都不能破壞他，他能憶持一切諸佛的法藏，確定明瞭，從未錯亂。這就是菩薩摩訶薩的第八無盡念藏。
『佛子！什麼是菩薩摩訶薩的無盡聞持藏？』這位菩薩在諸佛處，聽聞並憶持一部修多羅（佛經），乃至聽聞並憶持不可說不可說的修多羅，從未忘失一字一句；在一生中不忘失，乃至在不可說不可說的生命中，也從未忘失一字一句；聽聞並憶持一尊佛的名號，乃至聽聞並憶持不可說不可說的佛的名號；聽聞並憶持一個世界的名字，乃至聽聞並憶持不可說不可說的世界的名字；聽聞並憶持一個劫（時間單位）的名字，乃至聽聞並憶持不可說不可說的劫的名字；聽聞並憶持一個如來（佛的稱號）的授記，乃至聽聞並憶持不可說不可說的如來授記；聽聞並憶持一部修多羅，乃至聽聞並憶持不可說不可說的修多羅；聽聞並憶持一個法會的名字，乃至聽聞並憶持不可說不可說的法會的名字；聽聞並憶持一次說法的時間，乃至聽聞並憶持不可說不可說的說法時間；聽聞並憶持一個根（感官），乃至聽聞並憶持不可說不可說的諸根；聽聞並憶持一個煩惱，乃至聽聞並憶持不可說不可說的煩惱；聽聞並憶持一個三昧（禪定），乃至聽聞並憶持不可說不可說的三昧。這就是菩薩摩訶薩的第九甚深無盡聞持藏。這種聞持藏，唯有佛的境界才能達到，其他人都無法企及。
『佛子！什麼是菩薩摩訶薩的無盡辯藏？』這位菩薩成就甚深的智慧，廣泛地為眾生演說諸法，不違背一切諸佛的經典，說一部法，乃至說不可說不可說的法；說一尊佛的名號，乃至說不可說不可說的諸佛名號；說一個世界的名字，說一尊佛
【English Translation】 English version Unobstructed in this mindfulness; when this Bodhisattva dwells in this mindfulness, all worldly things cannot disturb him, his faculties are pure, he is no longer attached to all worldly things, demons and heretics cannot destroy him, he can remember and hold all the Dharma treasures of all Buddhas, with definite clarity, never confused. This is the eighth inexhaustible mindfulness treasury of the Bodhisattva Mahasattva.
'Buddha-child! What is the inexhaustible retention treasury of the Bodhisattva Mahasattva?' This Bodhisattva, in the presence of all Buddhas, hears and retains one Sutra (Buddhist scripture), even to hearing and retaining unspeakable, unspeakable Sutras, never forgetting a single word or phrase; in one lifetime not forgetting, even in unspeakable, unspeakable lifetimes, never forgetting a single word or phrase; hearing and retaining the name of one Buddha, even to hearing and retaining the names of unspeakable, unspeakable Buddhas; hearing and retaining the name of one world, even to hearing and retaining the names of unspeakable, unspeakable worlds; hearing and retaining the name of one kalpa (unit of time), even to hearing and retaining the names of unspeakable, unspeakable kalpas; hearing and retaining one prediction of a Tathagata (title of a Buddha), even to hearing and retaining unspeakable, unspeakable predictions of Tathagatas; hearing and retaining one Sutra, even to hearing and retaining unspeakable, unspeakable Sutras; hearing and retaining the name of one assembly, even to hearing and retaining the names of unspeakable, unspeakable assemblies; hearing and retaining the time of one Dharma teaching, even to hearing and retaining the times of unspeakable, unspeakable Dharma teachings; hearing and retaining one faculty (sense), even to hearing and retaining unspeakable, unspeakable faculties; hearing and retaining one affliction, even to hearing and retaining unspeakable, unspeakable afflictions; hearing and retaining one samadhi (meditative state), even to hearing and retaining unspeakable, unspeakable samadhis. This is the ninth profound inexhaustible retention treasury of the Bodhisattva Mahasattva. This retention treasury is only attainable by the realm of the Buddha, and no one else can reach it.
'Buddha-child! What is the inexhaustible eloquence treasury of the Bodhisattva Mahasattva?' This Bodhisattva achieves profound wisdom, widely expounds the Dharma for sentient beings, does not contradict all the scriptures of all Buddhas, speaks one Dharma, even to speaking unspeakable, unspeakable Dharmas; speaks the name of one Buddha, even to speaking the names of unspeakable, unspeakable Buddhas; speaks the name of one world, speaks one Buddha
記、說一修多羅、說一會、說一時、說法、說一根、說一煩惱、說一三昧，乃至說不可說不可說諸三昧；或一日說一句一味法無盡，乃至不可說不可說劫說一句一味法而無窮盡，一切諸劫尚可窮盡，說一句一味不可窮盡。何以故？此菩薩成就十種無盡藏故。成就此藏故，得攝一切法，陀羅尼門現在前，百萬阿僧祇陀羅尼以為眷屬。此菩薩成就百萬阿僧祇陀羅尼眷屬已，以法光明辯才，廣為眾生演說深法；以廣長舌出妙音聲，充滿一切十方世界，隨順諸根，除滅煩惱，皆令歡喜。善入一切音聲，於一切文字得不斷辯入，普照法門，說一切眾生，如來種子不可斷故，不捨菩薩一切諸行，心無憂厭。何以故？此菩薩成就充滿虛空法界，清凈法身故。是為菩薩摩訶薩第十無盡辯藏。此藏無量、無分齊、無間、不可壞、無斷、不可斷、不退轉，甚深無底，以一切法門，入一切佛法。
「佛子！是為菩薩摩訶薩十種無盡藏，令一切眾生，究竟成就無上菩提。此藏有十種無盡深法。何等為十？饒益一切眾生，善迴向故；不斷本願，一切劫行故；心無量無邊，觀察平等如虛空故；迴向有為，不著無為故；一切法無盡，唸唸知境界故；大愿不可壞，究竟諸力陀羅尼行故；諸佛護念，入一切法如幻化故。是為十種無盡法，能令一切世
【現代漢語翻譯】 現代漢語譯本：記錄、講述一部修多羅（佛經），講述一個法會，講述一個時機，說法，講述一個根基，講述一個煩惱，講述一個三昧（禪定），乃至講述不可說不可說的各種三昧；或者一天說一句一味法（唯一的真理）無窮無盡，乃至不可說不可說劫說一句一味法而無窮盡，一切劫數尚可窮盡，說一句一味法不可窮盡。為什麼呢？因為這位菩薩成就了十種無盡藏的緣故。成就此藏的緣故，得以攝取一切法，陀羅尼門（總持法門）現在眼前，百萬阿僧祇（無數）陀羅尼作為眷屬。這位菩薩成就百萬阿僧祇陀羅尼眷屬后，以法光明辯才，廣為眾生演說深奧的佛法；以廣長舌發出美妙的聲音，充滿一切十方世界，隨順眾生的根性，消除煩惱，都令他們歡喜。善於領會一切聲音，對於一切文字獲得不間斷的辯才，普遍照耀法門，宣說一切眾生，如來（佛）的種子不可斷絕的緣故，不捨棄菩薩的一切修行，心中沒有憂愁厭倦。為什麼呢？因為這位菩薩成就了充滿虛空法界，清凈的法身（佛的真身）的緣故。這就是菩薩摩訶薩（大菩薩）的第十種無盡辯才之藏。此藏無量、無邊際、無間斷、不可破壞、無斷絕、不可斷絕、不退轉，極其深邃無底，以一切法門，進入一切佛法。 佛子！這就是菩薩摩訶薩的十種無盡藏，令一切眾生，最終成就無上菩提（最高的覺悟）。此藏有十種無盡的深法。哪十種呢？饒益一切眾生，善於迴向的緣故；不斷本來的誓願，在一切劫中修行的緣故；心無量無邊，觀察平等如同虛空的緣故；迴向有為法，不執著于無為法的緣故；一切法無盡，唸唸都知道境界的緣故；大愿不可破壞，最終成就各種力量和陀羅尼的修行的緣故；諸佛護念，進入一切法如同幻化的緣故。這就是十種無盡法，能夠令一切世間
【English Translation】 English version: Recording, speaking of one sutra (Buddhist scripture), speaking of one assembly, speaking of one time, speaking of the Dharma, speaking of one root, speaking of one affliction, speaking of one samadhi (meditative absorption), and even speaking of unspeakable and unspeakable various samadhis; or speaking one sentence of one taste of Dharma (the sole truth) endlessly in one day, and even speaking one sentence of one taste of Dharma for unspeakable and unspeakable kalpas (eons) without end, all kalpas can still be exhausted, but speaking one sentence of one taste of Dharma cannot be exhausted. Why is this so? Because this Bodhisattva has achieved ten kinds of inexhaustible treasuries. Because of achieving this treasury, one is able to encompass all Dharmas, the Dharani (mantra) gate appears before one, with millions of asankhyas (countless) Dharanis as retinue. After this Bodhisattva has achieved millions of asankhyas of Dharani retinue, with the light of Dharma and eloquence, he widely expounds the profound Dharma for sentient beings; with a broad and long tongue, he emits wonderful sounds, filling all the ten directions of the world, according with the roots of sentient beings, eliminating afflictions, and making them all joyful. He is skilled in understanding all sounds, and obtains uninterrupted eloquence in all languages, universally illuminating the Dharma gates, proclaiming to all sentient beings, because the seed of Tathagata (Buddha) cannot be cut off, he does not abandon all the practices of a Bodhisattva, and his mind has no sorrow or weariness. Why is this so? Because this Bodhisattva has achieved a pure Dharmakaya (Dharma body of Buddha) that fills the entire space of the Dharma realm. This is the tenth inexhaustible treasury of eloquence of a Bodhisattva Mahasattva (great Bodhisattva). This treasury is immeasurable, boundless, uninterrupted, indestructible, without cessation, unceasing, non-retrogressing, extremely profound and bottomless, and through all Dharma gates, one enters all Buddha Dharmas. Buddha's disciples! These are the ten inexhaustible treasuries of a Bodhisattva Mahasattva, which enable all sentient beings to ultimately achieve Anuttara-samyak-sambodhi (supreme enlightenment). This treasury has ten kinds of inexhaustible profound Dharmas. What are the ten? Benefiting all sentient beings, because of skillful dedication; not abandoning the original vows, practicing in all kalpas; the mind is immeasurable and boundless, observing equality like space; dedicating to conditioned Dharmas, not being attached to unconditioned Dharmas; all Dharmas are inexhaustible, knowing the realm in every thought; the great vow is indestructible, ultimately achieving various powers and the practice of Dharani; the Buddhas protect and remember, entering all Dharmas like illusions. These are the ten inexhaustible Dharmas, which can enable all the worlds
間得無盡藏。」◎
大方廣佛華嚴經卷第十二 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第十三
東晉天竺三藏佛馱跋陀羅譯◎
如來升兜率天宮一切寶殿品第十九
爾時，佛威神力故，十方一切世界、諸四天下、一一閻浮提，皆有如來坐菩提樹，無不顯現。彼諸菩薩承佛神力，說種種法，皆悉自謂在於佛所。
爾時，如來以自在神力，不離菩提樹座及須彌頂妙勝殿，上夜摩天宮寶莊嚴殿，趣兜率天宮一切寶莊嚴殿。時，彼天王遙見佛來，即于殿上，敷如意寶藏師子之座，以種種天寶而莊嚴之。過去修習善根所得，一切如來威神護持，不可數那由他阿僧祇善根所生，一切諸佛凈法所起，一切眾生所共莊嚴，無量功德之所成就。離一切惡，清凈業報，一切樂觀，無有厭足，出離世間諸法所起，清凈無污，一切世間因緣所起，一切眾生見不能盡。以無量莊嚴具而莊嚴之，所謂：百萬億欄楯，百萬億寶網羅覆其上，百萬億華帳以張其上，百萬億華鬘以垂四邊；百萬億香帳普熏十方，百萬億寶帳以張其上；百萬億華蓋，諸天執持；百萬億華鬘蓋、百萬億寶蓋以蓋其上；百萬億寶衣以敷其上；百萬億妙寶樓閣，百萬億如意寶王網羅覆其上；百萬億勝
【現代漢語翻譯】 現代漢語譯本：
『間得無盡藏。』
《大方廣佛華嚴經》卷第十二 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十三
東晉天竺三藏佛馱跋陀羅譯
如來升兜率天宮一切寶殿品第十九
那時，由於佛的威神力，十方一切世界、所有四天下、每一個閻浮提（Jambudvipa，指我們所居住的這個世界），都有如來坐在菩提樹下，無不顯現。那些菩薩們承蒙佛的神力，宣說種種佛法，都各自認為自己是在佛的身邊。
那時，如來以自在的神力，不離開菩提樹座和須彌山頂的妙勝殿，上升到夜摩天宮（Yama Heaven，欲界六天中的第三層天）的寶莊嚴殿，前往兜率天宮（Tusita Heaven，欲界六天中的第四層天）的一切寶莊嚴殿。當時，兜率天王遙見佛來，立即在殿上，鋪設如意寶藏獅子座，用種種天寶來莊嚴它。這是過去修習善根所得，一切如來威神護持，由不可計數的那由他（Nayuta，數量單位，表示極大的數）阿僧祇（Asankhya，數量單位，表示極大的數）善根所生，一切諸佛清凈佛法所起，一切眾生共同莊嚴，無量功德所成就的。它遠離一切惡，是清凈的業報，一切樂觀，沒有厭足，出離世間諸法所起，清凈無染，一切世間因緣所起，一切眾生見也無法窮盡。用無量的莊嚴具來莊嚴它，例如：百萬億的欄楯，百萬億的寶網羅覆蓋其上，百萬億的華帳張在其上，百萬億的華鬘垂在四邊；百萬億的香帳普遍薰染十方，百萬億的寶帳張在其上；百萬億的華蓋，諸天執持；百萬億的華鬘蓋、百萬億的寶蓋覆蓋其上；百萬億的寶衣鋪在其上；百萬億的妙寶樓閣，百萬億的如意寶王網羅覆蓋其上；百萬億的勝 English version:
'Gained the inexhaustible treasury.'
The Great Extensive Buddha Flower Adornment Sutra, Volume 12 Tripitaka No. 0278, Volume 09 of the Taisho Tripitaka
The Great Extensive Buddha Flower Adornment Sutra, Volume 13
Translated by Tripitaka Master Buddhabhadra of Eastern Jin Dynasty, India
Chapter 19: The Thus Come One Ascends to the Palace of the Tusita Heaven, the Palace of All Treasures
At that time, due to the majestic spiritual power of the Buddha, in all the worlds of the ten directions, in all the four continents, in each Jambudvipa (the world we inhabit), there were Thus Come Ones sitting under the Bodhi tree, all of them manifesting. Those Bodhisattvas, receiving the spiritual power of the Buddha, spoke various Dharmas, each thinking they were in the presence of the Buddha.
At that time, the Thus Come One, with his free and unhindered spiritual power, without leaving the Bodhi tree seat and the Wondrous Excellent Palace on the summit of Mount Sumeru, ascended to the Jeweled Adornment Palace in the Yama Heaven (the third heaven of the desire realm), and proceeded to the Palace of All Treasures in the Tusita Heaven (the fourth heaven of the desire realm). At that time, the king of the Tusita Heaven, seeing the Buddha coming from afar, immediately laid out a lion seat of wish-fulfilling treasures on the palace, adorning it with various heavenly treasures. This was obtained from past cultivation of good roots, protected by the majestic spiritual power of all Thus Come Ones, born from countless Nayutas (a large number) of Asankhyas (a large number) of good roots, arising from the pure Dharma of all Buddhas, adorned by all sentient beings together, and accomplished by immeasurable merits. It was free from all evil, a pure karmic retribution, full of all joy, without any satiety, arising from the Dharma of leaving the world, pure and undefiled, arising from all worldly causes and conditions, and could not be exhausted by all sentient beings seeing it. It was adorned with immeasurable adornments, such as: hundreds of millions of railings, hundreds of millions of jeweled nets covering it, hundreds of millions of flower canopies spread above it, hundreds of millions of flower garlands hanging on all four sides; hundreds of millions of incense canopies pervading the ten directions, hundreds of millions of jeweled canopies spread above it; hundreds of millions of flower parasols, held by the gods; hundreds of millions of flower garland parasols, hundreds of millions of jeweled parasols covering it; hundreds of millions of jeweled garments spread upon it; hundreds of millions of wondrous jeweled pavilions, hundreds of millions of wish-fulfilling jeweled king nets covering it; hundreds of millions of superior
【English Translation】 'Gained the inexhaustible treasury.' The Great Extensive Buddha Flower Adornment Sutra, Volume 12 Tripitaka No. 0278, Volume 09 of the Taisho Tripitaka The Great Extensive Buddha Flower Adornment Sutra, Volume 13 Translated by Tripitaka Master Buddhabhadra of Eastern Jin Dynasty, India Chapter 19: The Thus Come One Ascends to the Palace of the Tusita Heaven, the Palace of All Treasures At that time, due to the majestic spiritual power of the Buddha, in all the worlds of the ten directions, in all the four continents, in each Jambudvipa (the world we inhabit), there were Thus Come Ones sitting under the Bodhi tree, all of them manifesting. Those Bodhisattvas, receiving the spiritual power of the Buddha, spoke various Dharmas, each thinking they were in the presence of the Buddha. At that time, the Thus Come One, with his free and unhindered spiritual power, without leaving the Bodhi tree seat and the Wondrous Excellent Palace on the summit of Mount Sumeru, ascended to the Jeweled Adornment Palace in the Yama Heaven (the third heaven of the desire realm), and proceeded to the Palace of All Treasures in the Tusita Heaven (the fourth heaven of the desire realm). At that time, the king of the Tusita Heaven, seeing the Buddha coming from afar, immediately laid out a lion seat of wish-fulfilling treasures on the palace, adorning it with various heavenly treasures. This was obtained from past cultivation of good roots, protected by the majestic spiritual power of all Thus Come Ones, born from countless Nayutas (a large number) of Asankhyas (a large number) of good roots, arising from the pure Dharma of all Buddhas, adorned by all sentient beings together, and accomplished by immeasurable merits. It was free from all evil, a pure karmic retribution, full of all joy, without any satiety, arising from the Dharma of leaving the world, pure and undefiled, arising from all worldly causes and conditions, and could not be exhausted by all sentient beings seeing it. It was adorned with immeasurable adornments, such as: hundreds of millions of railings, hundreds of millions of jeweled nets covering it, hundreds of millions of flower canopies spread above it, hundreds of millions of flower garlands hanging on all four sides; hundreds of millions of incense canopies pervading the ten directions, hundreds of millions of jeweled canopies spread above it; hundreds of millions of flower parasols, held by the gods; hundreds of millions of flower garland parasols, hundreds of millions of jeweled parasols covering it; hundreds of millions of jeweled garments spread upon it; hundreds of millions of wondrous jeweled pavilions, hundreds of millions of wish-fulfilling jeweled king nets covering it; hundreds of millions of superior
妙雜網，百萬億眾寶瓔珞間錯垂下；百萬億眾妙雜寶，百萬億網蓋以覆其上；百萬億雜寶網衣，百萬億妙寶蓮華開敷光曜；百萬億無厭香網普熏十方；百萬億大寶帳網以覆其上；百萬億寶鈴微動出和雅音；百萬億栴檀、寶帳普熏十方；百萬億雜寶妙華以散其上；百萬億雜色寶衣以覆其上；百萬億菩薩大帳、百萬億雜寶蓋帳、百萬億清凈金帳、百萬億凈琉璃帳、百萬億雜寶藏帳、百萬億一切寶帳，以覆其上；百萬億雜寶妙華，周匝圍繞；百萬億寶形像帳、百萬億眾妙寶鬘、百萬億香鬘普熏十方；百萬億天曼陀羅栴檀色香具足，普熏十方；百萬億天莊嚴具、百萬億妙寶華鬘、百萬億勝妙寶藏、百萬億勝寶藏鬘、百萬億清凈寶鬘、百萬億海寶藏鬘、百萬億因陀羅金剛妙寶、百萬億妙寶繒彩，以為垂帶；百萬億無量自在妙寶、百萬億真金寶藏，清凈微妙；百萬億毗樓那寶，以為照耀；百萬億因尼羅寶雜寶校飾；百萬億首羅幢寶光曜明凈；百萬億火珠寶出大光明，普照十方；百萬億天堅固寶，以為窗牖；百萬億凈功德寶，無量妙色；百萬億雜寶偏閣，清凈妙藏；百萬億大海月寶、百萬億離垢藏寶、百萬億心王寶，無量歡喜；百萬億師子面寶、百萬億閻浮檀寶、百萬億一切世間清凈藏寶、百萬億一切世間因陀羅幢寶、百萬億羅阇藏
【現代漢語翻譯】 現代漢語譯本：精妙交織的網，數以百萬億計的寶瓔珞錯落垂下；數以百萬億計的精妙雜寶，數以百萬億計的網覆蓋其上；數以百萬億計的雜寶網衣，數以百萬億計的妙寶蓮花綻放光芒；數以百萬億計的無厭香網普熏十方；數以百萬億計的大寶帳網覆蓋其上；數以百萬億計的寶鈴輕微搖動發出和諧的聲音；數以百萬億計的栴檀寶帳普熏十方；數以百萬億計的雜寶妙花散佈其上；數以百萬億計的雜色寶衣覆蓋其上；數以百萬億計的菩薩大帳、數以百萬億計的雜寶蓋帳、數以百萬億計的清凈金帳、數以百萬億計的凈琉璃帳、數以百萬億計的雜寶藏帳、數以百萬億計的一切寶帳，覆蓋其上；數以百萬億計的雜寶妙花，周匝圍繞；數以百萬億計的寶形像帳、數以百萬億計的眾妙寶鬘、數以百萬億計的香鬘普熏十方；數以百萬億計的天曼陀羅栴檀色香具足，普熏十方；數以百萬億計的天莊嚴具、數以百萬億計的妙寶華鬘、數以百萬億計的勝妙寶藏、數以百萬億計的勝寶藏鬘、數以百萬億計的清凈寶鬘、數以百萬億計的海寶藏鬘、數以百萬億計的因陀羅金剛妙寶、數以百萬億計的妙寶繒彩，作為垂帶；數以百萬億計的無量自在妙寶、數以百萬億計的真金寶藏，清凈微妙；數以百萬億計的毗樓那寶，用來照耀；數以百萬億計的因尼羅寶雜寶裝飾；數以百萬億計的首羅幢寶光芒明凈；數以百萬億計的火珠寶發出大光明，普照十方；數以百萬億計的天堅固寶，作為窗戶；數以百萬億計的凈功德寶，無量妙色；數以百萬億計的雜寶偏閣，清凈妙藏；數以百萬億計的大海月寶、數以百萬億計的離垢藏寶、數以百萬億計的心王寶，無量歡喜；數以百萬億計的師子面寶、數以百萬億計的閻浮檀寶、數以百萬億計的一切世間清凈藏寶、數以百萬億計的一切世間因陀羅幢寶、數以百萬億計的羅阇藏寶。
【English Translation】 English version: Exquisite interwoven nets, with hundreds of trillions of jeweled necklaces hanging down; hundreds of trillions of exquisite miscellaneous treasures, covered by hundreds of trillions of nets; hundreds of trillions of miscellaneous treasure net garments, hundreds of trillions of wonderful jeweled lotuses blooming with radiance; hundreds of trillions of inexhaustible fragrant nets pervading the ten directions; hundreds of trillions of great treasure tent nets covering them; hundreds of trillions of jeweled bells gently moving and emitting harmonious sounds; hundreds of trillions of sandalwood treasure tents pervading the ten directions; hundreds of trillions of miscellaneous treasure flowers scattered upon them; hundreds of trillions of multicolored treasure garments covering them; hundreds of trillions of Bodhisattva great tents, hundreds of trillions of miscellaneous treasure canopy tents, hundreds of trillions of pure gold tents, hundreds of trillions of pure lapis lazuli tents, hundreds of trillions of miscellaneous treasure store tents, hundreds of trillions of all treasure tents, covering them; hundreds of trillions of miscellaneous treasure flowers, surrounding them; hundreds of trillions of treasure image tents, hundreds of trillions of various exquisite jeweled garlands, hundreds of trillions of fragrant garlands pervading the ten directions; hundreds of trillions of celestial mandalas, sandalwood-colored and fragrant, pervading the ten directions; hundreds of trillions of celestial adornments, hundreds of trillions of exquisite jeweled flower garlands, hundreds of trillions of supreme wonderful treasure stores, hundreds of trillions of supreme treasure store garlands, hundreds of trillions of pure jeweled garlands, hundreds of trillions of ocean treasure store garlands, hundreds of trillions of Indra's vajra exquisite treasures, hundreds of trillions of exquisite jeweled silk ribbons, used as hanging bands; hundreds of trillions of immeasurable free and wonderful treasures, hundreds of trillions of pure gold treasure stores, pure and subtle; hundreds of trillions of Vairocana treasures, used for illumination; hundreds of trillions of Indranila treasures, adorned with miscellaneous treasures; hundreds of trillions of Shura banner treasures, with bright and clear radiance; hundreds of trillions of fire jewels emitting great light, illuminating the ten directions; hundreds of trillions of celestial firm treasures, used as windows; hundreds of trillions of pure merit treasures, with immeasurable wonderful colors; hundreds of trillions of miscellaneous treasure side pavilions, pure and wonderful repositories; hundreds of trillions of great ocean moon treasures, hundreds of trillions of defilement-free store treasures, hundreds of trillions of heart king treasures, with immeasurable joy; hundreds of trillions of lion-faced treasures, hundreds of trillions of Jambudvipa gold treasures, hundreds of trillions of all worldly pure store treasures, hundreds of trillions of all worldly Indra banner treasures, hundreds of trillions of Raja store treasures.
寶、百萬億須彌山王殊勝幢寶、百萬億解脫妙寶、百萬億琉璃鬘網，周匝垂下；百萬億赤色寶鬘、百萬億樂摩尼寶、百萬億清凈樂寶、百萬億眾雜寶藏、百萬億赤色解脫樂見妙寶、百萬億無量色寶鬘、百萬億無比寶鬘、百萬億凈光明寶，普照殊勝；百萬億摩尼寶像、百萬億因陀羅寶、百萬億黑沉水香普熏十方；百萬億不可思議眾雜妙香普熏十方一切佛剎；百萬億十方妙香普熏世界；百萬億最殊勝香普熏十方；百萬億香像香徹十方；百萬億隨所樂香普熏十方；百萬億凈光明香普熏眾生；百萬億種種色香普熏佛剎：不退轉香、百萬億涂香、百萬億栴檀涂香、百萬億香薰香、百萬億蓮華藏黑沉香云充滿十方；百萬億丸香菸云充滿十方；百萬億妙光明香常熏不絕；百萬億妙音聲香能轉眾心；百萬億明相香普熏眾味；百萬億能開悟香遠離瞋恚，寂靜諸根，充滿十方；百萬億香王香普熏十方。雨百萬億天華雲雨、百萬億天香雲雨、百萬億天末香雲雨、百萬億天妙蓮華雲雨、百萬億天種種寶華雲雨、百萬億天青蓮華不斷雲雨、百萬億天寶華雲雨、百萬億天分陀利華雲雨、百萬億天曼陀羅華雲雨、百萬億天一切雜華雲雨、百萬億天種種衣雲雨、百萬億天雜寶普照十方雲雨、百萬億天種種蓋雲雨、百萬億天無量色幡雲雨、百萬億天冠雲雨
、百萬億天種種莊嚴天冠雲雨、百萬億天莊嚴具雲雨、百萬億雜色天鬘雲雨、百萬億種種大莊嚴天鬘雲雨、百萬億種種色天栴檀雲雨、百萬億天沉水香雲雨，百萬億天寶幢、百萬億天雜幡、百萬億天帶垂下；百萬億天和香普熏十方；百萬億天妙功德寶鬘垂下；百萬億天多羅寶懸布光耀；百萬億天拂，執持侍立；百萬億天金鈴網，微風吹動出妙音聲；百萬億天寶欄楯周匝圍繞，百萬億天多羅寶墻週迴四繞；百萬億天雜寶樹圍繞覆蔭；百萬億天雜寶樓閣，莊嚴其內百萬億天勝寶門；百萬億天真金鈴，微風吹動出和雅音；百萬億清凈天鬘佈列垂下；百萬億天蘇婆提寶雜相解脫。百萬億天金剛藏眾妙瓔珞、百萬億天雜寶蓋，諸天執持；百萬億天雜寶網、百萬億天雜寶藏，光耀殊特；百萬億天凈光明普照十方；百萬億大光普耀；百萬億日藏光明普照一切；百萬億雜色月光、百萬億離癡凈香；百萬億天妙華藏開敷鮮茂；百萬億寶網藏、百萬億華網、百萬億香網以覆其上；百萬億天雜寶衣以敷其上，百萬億天諸寶衣處處敷置；百萬億天青色衣、百萬億天雜黃衣、百萬億天雜朱衣、百萬億天雜色衣、百萬億天雜寶衣、百萬億種種熏衣、百萬億殊勝寶衣，能令眾生髮歡喜心，如是等衣以敷其上；百萬億白凈妙衣以覆其上；百萬億天幢寶鈴
【現代漢語翻譯】 現代漢語譯本：百萬億天涌現出各種莊嚴的天冠雲雨，百萬億天涌現出莊嚴的器具雲雨，百萬億天涌現出雜色的天鬘（花環）雲雨，百萬億天涌現出各種盛大的莊嚴天鬘雲雨，百萬億天涌現出各種顏色的天栴檀（一種香木）雲雨，百萬億天涌現出天沉水香（一種名貴香料）雲雨，百萬億天寶幢（一種旗幟），百萬億天雜幡（各種旗幟），百萬億天帶垂落下來；百萬億天和香普熏十方；百萬億天美妙功德的寶鬘垂落下來；百萬億天多羅寶（一種寶物）懸掛並散發光芒；百萬億天拂塵，執持侍立；百萬億天金鈴網，微風吹動發出美妙的聲音；百萬億天寶欄桿周匝圍繞，百萬億天多羅寶墻週迴四繞；百萬億天雜寶樹圍繞覆蓋；百萬億天雜寶樓閣，其內裝飾著百萬億天勝寶門；百萬億天真金鈴，微風吹動發出和諧的聲音；百萬億清凈的天鬘佈列垂落下來；百萬億天蘇婆提寶（一種寶物）以各種形態展現解脫。百萬億天金剛藏（一種菩薩）的各種美妙瓔珞（裝飾品），百萬億天雜寶蓋，諸天執持；百萬億天雜寶網，百萬億天雜寶藏，光芒特別耀眼；百萬億天清凈光明普照十方；百萬億大光明普照；百萬億日藏光明普照一切；百萬億雜色月光，百萬億遠離愚癡的清凈香；百萬億天妙華藏（花朵的集合）開放，鮮艷茂盛；百萬億寶網藏，百萬億花網，百萬億香網覆蓋其上；百萬億天雜寶衣覆蓋其上，百萬億天各種寶衣處處鋪設；百萬億天青色衣，百萬億天雜黃色衣，百萬億天雜紅色衣，百萬億天雜色衣，百萬億天雜寶衣，百萬億各種薰香的衣服，百萬億殊勝寶衣，能令眾生生起歡喜心，像這樣的衣服覆蓋其上；百萬億白凈美妙的衣服覆蓋其上；百萬億天幢寶鈴。
【English Translation】 English version: Hundreds of trillions of heavens manifested clouds of jeweled heavenly crowns, hundreds of trillions of heavens manifested clouds of jeweled implements, hundreds of trillions of heavens manifested clouds of multicolored heavenly garlands, hundreds of trillions of heavens manifested clouds of various grand jeweled heavenly garlands, hundreds of trillions of heavens manifested clouds of various colored heavenly sandalwood, hundreds of trillions of heavens manifested clouds of heavenly aloeswood incense, hundreds of trillions of heavenly banners, hundreds of trillions of heavenly pennants, hundreds of trillions of heavenly sashes hanging down; hundreds of trillions of heavenly blended incense pervaded the ten directions; hundreds of trillions of heavenly wondrous merit jeweled garlands hung down; hundreds of trillions of heavenly Tarabhadra jewels (a type of precious gem) were suspended and radiated light; hundreds of trillions of heavenly whisks were held and stood in attendance; hundreds of trillions of heavenly golden bell nets, with gentle breezes, emitted wondrous sounds; hundreds of trillions of heavenly jeweled railings surrounded the area, hundreds of trillions of heavenly Tarabhadra jeweled walls encircled the area; hundreds of trillions of heavenly jeweled trees surrounded and shaded the area; hundreds of trillions of heavenly jeweled pavilions, within which were adorned hundreds of trillions of heavenly supreme jeweled gates; hundreds of trillions of heavenly pure gold bells, with gentle breezes, emitted harmonious sounds; hundreds of trillions of pure heavenly garlands were arranged and hung down; hundreds of trillions of heavenly Subhadra jewels (a type of precious gem) manifested various forms of liberation. Hundreds of trillions of heavenly Vajragarbha (a Bodhisattva) wondrous ornaments, hundreds of trillions of heavenly jeweled canopies, held by the heavens; hundreds of trillions of heavenly jeweled nets, hundreds of trillions of heavenly jeweled treasuries, their radiance was particularly extraordinary; hundreds of trillions of heavenly pure light illuminated the ten directions; hundreds of trillions of great lights shone everywhere; hundreds of trillions of sun-treasury lights illuminated everything; hundreds of trillions of multicolored moonlight, hundreds of trillions of pure incense free from delusion; hundreds of trillions of heavenly wondrous flower treasuries bloomed, fresh and luxuriant; hundreds of trillions of jeweled net treasuries, hundreds of trillions of flower nets, hundreds of trillions of incense nets covered them; hundreds of trillions of heavenly jeweled garments covered them, hundreds of trillions of heavenly various jeweled garments were placed everywhere; hundreds of trillions of heavenly blue garments, hundreds of trillions of heavenly mixed yellow garments, hundreds of trillions of heavenly mixed red garments, hundreds of trillions of heavenly mixed colored garments, hundreds of trillions of heavenly jeweled garments, hundreds of trillions of various perfumed garments, hundreds of trillions of supreme jeweled garments, which could cause sentient beings to generate joy, such garments covered them; hundreds of trillions of pure white wondrous garments covered them; hundreds of trillions of heavenly banner jeweled bells.
出微妙音；百萬億白凈寶幢，微風吹動出妙音聲；百萬億天繒彩幢、百萬億香幢出衆香網；百萬億華幢雨一切華；百萬億天妙衣幢、百萬億摩尼寶幢、百萬億天一切莊嚴具幢、百萬億天鬘幢，四面行列百萬億天蓋幢。一切寶鈴出妙音聲，百萬億天螺出妙音聲，百萬億天鼓出大音聲，百萬億天琴出微妙音，百萬億天牟陀羅出大音聲，百萬億天娛樂具、百萬億天樂音聲充滿十方一切佛剎，百萬億化音聲聲徹十方，眾生聞者，悉解如響。百萬億天妓樂音同時俱作，百萬億天神力妓樂出相和音，百萬億一切諸天娛樂之具出妙音聲。百萬億妙音讚歎如來，百萬億勝妙喜音讚歎如來，百萬億甚深音聲讚歎如來，百萬億種種音聲嘆佛果報，百萬億細微音聲稱揚、讚歎出三界法，百萬億寂靜音聲讚歎如來本所修行，百萬億音讚歎如來百萬億劫永離瞋恚，讚歎百萬億供養供養過去諸佛，百萬億法門讚歎如來，百萬億音讚歎一切菩薩功德不可窮盡，百萬億音讚歎菩薩一切諸地功德具足，百萬億音讚歎諸佛，無有厭足，百萬億音稱揚、讚歎見佛之行，百萬億音讚歎深法，其聞音者，得深智慧，無有障礙。百萬億妙音充滿十方一切世界；百萬億妙音嘆諸眾生，隨其志願，皆令歡喜；百萬億音嘆一切世間，其聞音者，解一切法真實之性；百萬億音
【現代漢語翻譯】 現代漢語譯本： 發出微妙的聲音；百萬億個潔白寶幢（一種裝飾華麗的旗幟），微風吹動，發出美妙的聲音；百萬億個天繒彩幢（用彩色絲綢製成的旗幟）、百萬億個香幢，散發出濃郁的香氣；百萬億個華幢，降下一切鮮花；百萬億個天妙衣幢、百萬億個摩尼寶幢（一種珍貴的寶石製成的旗幟）、百萬億個天一切莊嚴具幢（用各種裝飾品製成的旗幟）、百萬億個天鬘幢（用花環製成的旗幟），四面排列著百萬億個天蓋幢（一種遮陽的傘狀旗幟）。一切寶鈴發出美妙的聲音，百萬億個天螺發出美妙的聲音，百萬億個天鼓發出巨大的聲音，百萬億個天琴發出微妙的聲音，百萬億個天牟陀羅（一種樂器）發出巨大的聲音，百萬億個天娛樂器具、百萬億個天樂音聲充滿十方一切佛剎（佛的國土），百萬億個化音聲響徹十方，眾生聽到這些聲音，都能理解其含義，如同回聲一般。百萬億個天妓樂音同時響起，百萬億個天神力妓樂發出和諧的聲音，百萬億個一切諸天娛樂之具發出美妙的聲音。百萬億個美妙的聲音讚歎如來（佛的稱號），百萬億個殊勝喜悅的聲音讚歎如來，百萬億個甚深的聲音讚歎如來，百萬億種聲音讚歎佛的果報，百萬億個細微的聲音稱揚、讚歎出三界（欲界、色界、無色界）的法則，百萬億個寂靜的聲音讚歎如來本來的修行，百萬億個聲音讚歎如來百萬億劫永離瞋恚（嗔恨），讚歎百萬億供養過去諸佛，百萬億法門讚歎如來，百萬億個聲音讚歎一切菩薩的功德不可窮盡，百萬億個聲音讚歎菩薩一切諸地（菩薩修行的不同階段）的功德圓滿具足，百萬億個聲音讚歎諸佛，沒有厭倦，百萬億個聲音稱揚、讚歎見佛的行為，百萬億個聲音讚歎深奧的佛法，聽到這些聲音的人，能獲得深刻的智慧，沒有障礙。百萬億個美妙的聲音充滿十方一切世界；百萬億個美妙的聲音讚歎諸眾生，隨順他們的願望，都讓他們感到歡喜；百萬億個聲音讚歎一切世間，聽到這些聲音的人，能理解一切法的真實本性；百萬億個聲音 現代漢語譯本：
【English Translation】 English version: Emitting subtle sounds; a hundred trillion white and pure jeweled banners (a type of ornate flag), swayed by gentle breezes, producing wondrous sounds; a hundred trillion celestial silk banners, a hundred trillion fragrant banners, emitting networks of rich fragrance; a hundred trillion flower banners, raining down all kinds of flowers; a hundred trillion celestial fine clothing banners, a hundred trillion mani-jewel banners (banners made of precious gems), a hundred trillion celestial banners of all adornments, a hundred trillion celestial garland banners, with a hundred trillion celestial canopy banners (a type of parasol-like flag) arrayed on all four sides. All jeweled bells emit wondrous sounds, a hundred trillion celestial conches emit wondrous sounds, a hundred trillion celestial drums emit great sounds, a hundred trillion celestial lutes emit subtle sounds, a hundred trillion celestial mudras (a type of musical instrument) emit great sounds, a hundred trillion celestial entertainment instruments, a hundred trillion celestial musical sounds fill all the Buddha lands in the ten directions, a hundred trillion transformation sounds resound throughout the ten directions, and those who hear these sounds understand them as if they were echoes. A hundred trillion celestial musical performances occur simultaneously, a hundred trillion celestial divine-powered musical performances emit harmonious sounds, a hundred trillion celestial entertainment instruments emit wondrous sounds. A hundred trillion wondrous sounds praise the Tathagata (an epithet of the Buddha), a hundred trillion supremely joyful sounds praise the Tathagata, a hundred trillion profound sounds praise the Tathagata, a hundred trillion kinds of sounds praise the Buddha's fruition, a hundred trillion subtle sounds proclaim and praise the laws of the three realms (the realm of desire, the realm of form, and the formless realm), a hundred trillion tranquil sounds praise the Tathagata's original practices, a hundred trillion sounds praise the Tathagata for being eternally free from anger for a hundred trillion kalpas (eons), praise a hundred trillion offerings to past Buddhas, a hundred trillion Dharma doors praise the Tathagata, a hundred trillion sounds praise the immeasurable merits of all Bodhisattvas, a hundred trillion sounds praise the complete merits of all the Bodhisattva stages, a hundred trillion sounds praise the Buddhas without weariness, a hundred trillion sounds proclaim and praise the practice of seeing the Buddha, a hundred trillion sounds praise the profound Dharma, and those who hear these sounds attain profound wisdom without obstacles. A hundred trillion wondrous sounds fill all the worlds in the ten directions; a hundred trillion wondrous sounds praise all sentient beings, fulfilling their wishes and making them happy; a hundred trillion sounds praise all the worlds, and those who hear these sounds understand the true nature of all dharmas; a hundred trillion sounds English version:
讚歎如來，其聞音者，悉能恭敬一切如來；百萬億音嘆佛境界一切功德；百萬億音嘆諸總持善妙方便，善知分別一切諸法，聞持一切諸如來法；百萬億音讚歎甚深具足諸法。百萬億音嘆發心菩薩，修習長養一切種智；百萬億音嘆治地菩薩，其心歡喜；百萬億音嘆修行地菩薩，清凈解脫；百萬億音嘆生貴菩薩，心得安住；百萬億音讚歎方便具足菩薩，于摩訶衍究竟決定；百萬億音嘆善現菩薩，具足一切菩薩所行；百萬億音讚歎不退菩薩，所行一切諸地皆悉清凈；百萬億音嘆童真菩薩，光明普照一切十方；百萬億音嘆王子菩薩，善入甚深不可思議諸佛境界；百萬億音嘆灌頂菩薩，能現一切諸如來力。百萬億神力自在、百萬億清凈解脫，出生百萬億清凈解脫、百萬億長養大歡喜法、百萬億住不壞信、百萬億長養勇猛之力、百萬億長養名聞法；百萬億分別法義，廣說定慧；百萬億正念清凈不亂出生百萬億定慧、百萬億陀羅尼。悉能受持一切佛法，出生百萬億廣大智慧；出生百萬億深心，信佛信根堅固；出生百萬億清凈檀波羅蜜；出生百萬億尸波羅蜜；出生百萬億羼提波羅蜜，不生恚心，具足諸佛羼提波羅蜜；出生百萬億毗梨耶波羅蜜，究竟具足無量毗梨耶波羅蜜；出生百萬億禪波羅蜜，無量諸禪寂靜照明；出生百萬億般若波羅
【現代漢語翻譯】 現代漢語譯本 讚歎如來，聽到這些聲音的人，都能恭敬一切如來；百萬億種聲音讚歎佛的境界和一切功德；百萬億種聲音讚歎各種總持（dharani，一種記憶和理解佛法的能力）的善妙方便，善於分辨一切諸法，聽聞並受持一切如來之法；百萬億種聲音讚歎甚深且具足的諸法。 百萬億種聲音讚歎發心的菩薩，修習和增長一切種智（sarvajñāna，佛陀的智慧）；百萬億種聲音讚歎治地菩薩，他們的內心充滿歡喜；百萬億種聲音讚歎修行地菩薩，他們清凈解脫；百萬億種聲音讚歎生貴菩薩，他們的心得以安住；百萬億種聲音讚歎方便具足的菩薩，他們在摩訶衍（Mahāyāna，大乘佛教）中究竟決定；百萬億種聲音讚歎善現菩薩，他們具足一切菩薩所行的；百萬億種聲音讚歎不退菩薩，他們所行的一切諸地都清凈；百萬億種聲音讚歎童真菩薩，他們的光明普照一切十方；百萬億種聲音讚歎王子菩薩，他們善於進入甚深不可思議的諸佛境界；百萬億種聲音讚歎灌頂菩薩，他們能展現一切諸如來的力量。 百萬億種神力自在，百萬億種清凈解脫，出生百萬億種清凈解脫，百萬億種增長大歡喜之法，百萬億種安住不壞的信心，百萬億種增長勇猛之力，百萬億種增長名聞之法；百萬億種分別法義，廣說定慧（samādhi-prajñā，禪定和智慧）；百萬億種正念清凈不亂，出生百萬億種定慧，百萬億種陀羅尼（dhāraṇī，總持）。 他們都能受持一切佛法，出生百萬億種廣大智慧；出生百萬億種深心，信佛的信根堅固；出生百萬億種清凈的檀波羅蜜（dāna-pāramitā，佈施波羅蜜）；出生百萬億種尸波羅蜜（śīla-pāramitā，持戒波羅蜜）；出生百萬億種羼提波羅蜜（kṣānti-pāramitā，忍辱波羅蜜），不生嗔恚之心，具足諸佛的羼提波羅蜜；出生百萬億種毗梨耶波羅蜜（vīrya-pāramitā，精進波羅蜜），究竟具足無量毗梨耶波羅蜜；出生百萬億種禪波羅蜜（dhyāna-pāramitā，禪定波羅蜜），無量諸禪寂靜照明；出生百萬億種般若波羅蜜（prajñā-pāramitā，智慧波羅蜜）
【English Translation】 English version Praising the Tathāgata, those who hear these sounds are all able to respectfully honor all Tathāgatas; a million billion sounds praise the Buddha's realm and all merits; a million billion sounds praise the skillful means of various dhāraṇīs (a capacity to remember and understand the Dharma), being skilled in distinguishing all dharmas, hearing and upholding all the dharmas of the Tathāgatas; a million billion sounds praise the profound and complete dharmas. A million billion sounds praise the Bodhisattvas who have generated the aspiration, cultivating and increasing all-knowing wisdom (sarvajñāna); a million billion sounds praise the Bodhisattvas of the 'ground of practice', their hearts filled with joy; a million billion sounds praise the Bodhisattvas of the 'path of practice', they are pure and liberated; a million billion sounds praise the Bodhisattvas of noble birth, their minds are at peace; a million billion sounds praise the Bodhisattvas who are complete in skillful means, they are ultimately determined in the Mahāyāna; a million billion sounds praise the Bodhisattvas of 'good manifestation', they are complete in all the practices of Bodhisattvas; a million billion sounds praise the non-retreating Bodhisattvas, all the grounds they traverse are pure; a million billion sounds praise the youthful Bodhisattvas, their light illuminates all ten directions; a million billion sounds praise the prince Bodhisattvas, they are skilled in entering the profound and inconceivable realms of the Buddhas; a million billion sounds praise the Bodhisattvas who have received consecration, they can manifest all the powers of the Tathāgatas. A million billion kinds of divine power and freedom, a million billion kinds of pure liberation, giving rise to a million billion kinds of pure liberation, a million billion kinds of dharmas that increase great joy, a million billion kinds of abiding in indestructible faith, a million billion kinds of increasing the power of courage, a million billion kinds of increasing the dharma of fame; a million billion kinds of distinguishing the meaning of the Dharma, extensively expounding samādhi (meditative concentration) and prajñā (wisdom); a million billion kinds of right mindfulness, pure and unconfused, giving rise to a million billion kinds of samādhi and prajñā, a million billion kinds of dhāraṇīs. They are all able to uphold all the Buddha's teachings, giving rise to a million billion kinds of vast wisdom; giving rise to a million billion kinds of profound minds, the roots of faith in the Buddha are firm; giving rise to a million billion kinds of pure dāna-pāramitā (perfection of giving); giving rise to a million billion kinds of śīla-pāramitā (perfection of morality); giving rise to a million billion kinds of kṣānti-pāramitā (perfection of patience), not giving rise to anger, complete in the kṣānti-pāramitā of the Buddhas; giving rise to a million billion kinds of vīrya-pāramitā (perfection of vigor), ultimately complete in immeasurable vīrya-pāramitā; giving rise to a million billion kinds of dhyāna-pāramitā (perfection of meditation), immeasurable meditations are tranquil and illuminating; giving rise to a million billion kinds of prajñā-pāramitā (perfection of wisdom).
蜜，照一切法；出生百萬億清凈大愿；出生百萬億諸深法門智慧燈明；出生十方諸佛百萬億深妙法門；出生百萬億離癡，示現善妙方便；出生百萬億諸法之行，普入百萬億諸佛之剎，百萬億清凈法身往詣十方一切佛剎；出生百萬億如來微妙音聲；出生百萬億一切種智善妙方便；出生百萬億具足法門；出生百萬億正法知見，悉見一切諸佛實法，猶如寶幢；出生百萬億智慧，示現如來境界，無所障礙。百萬億諸天神王恭敬禮拜；百萬億龍王一心諦觀而無厭足；百萬億夜叉王合掌敬立；百萬億乾闥婆王一心恭敬，目不暫舍；百萬億阿修羅王斷除憍慢，敬心侍立；百萬億寶金翅鳥王口銜繒帶；百萬億緊那羅王歡喜立侍；百萬億摩睺羅王踴躍歡喜，一心諦觀；百萬億婆羅門王恭敬禮拜；百萬億一切世間諸王恭敬頂禮；百萬億諸釋天王恭敬尊重，一心觀察；百萬億夜摩天王踴躍歡喜，高聲讚歎；百萬億兜率陀天王恭敬禮拜；百萬億化樂天王恭敬讚歎；百萬億他化自在天王合掌恭敬，一心侍立；百萬億梵天王一心觀察；百萬億摩醯首羅天王恭敬讚歎；百萬億菩薩恭敬讚歎；百萬億天女恭敬供養；百萬億愿天敬心頂禮；百萬億宿命親近善知識天，妙聲讚歎；百萬億梵身天布身敬禮；百萬億梵輔天恭敬頂禮；百萬億梵眷屬天圍繞侍衛；百
【現代漢語翻譯】 現代漢語譯本 （佛陀的智慧）如同甘蜜，照亮一切法；生出百萬億清凈宏大的誓願；生出百萬億諸深奧法門的智慧燈光；生出十方諸佛百萬億深妙的法門；生出百萬億遠離愚癡，展現善巧方便；生出百萬億諸法之行，普遍進入百萬億諸佛的剎土，百萬億清凈法身前往十方一切佛剎；生出百萬億如來微妙的聲音；生出百萬億一切種智的善巧方便；生出百萬億具足的法門；生出百萬億正法的知見，完全見到一切諸佛的真實法，猶如寶幢（一種象徵佛法的旗幟）；生出百萬億智慧，展現如來的境界，沒有任何障礙。百萬億諸天神王恭敬禮拜；百萬億龍王一心專注地觀看而沒有厭倦；百萬億夜叉王合掌恭敬地站立；百萬億乾闥婆王（天上的樂神）一心恭敬，眼睛不曾離開；百萬億阿修羅王（一種好戰的神）斷除驕慢，以恭敬心侍立；百萬億寶金翅鳥王（一種神鳥）口銜著絲帶；百萬億緊那羅王（天上的歌神）歡喜地站立侍奉；百萬億摩睺羅王（一種蛇神）踴躍歡喜，一心專注地觀看；百萬億婆羅門王恭敬禮拜；百萬億一切世間諸王恭敬頂禮；百萬億諸釋天王（帝釋天）恭敬尊重，一心觀察；百萬億夜摩天王（欲界第三天）踴躍歡喜，高聲讚歎；百萬億兜率陀天王（欲界第四天）恭敬禮拜；百萬億化樂天王（欲界第五天）恭敬讚歎；百萬億他化自在天王（欲界第六天）合掌恭敬，一心侍立；百萬億梵天王（色界初禪天）一心觀察；百萬億摩醯首羅天王（色界頂天）恭敬讚歎；百萬億菩薩恭敬讚歎；百萬億天女恭敬供養；百萬億愿天（發願往生凈土的天人）以恭敬心頂禮；百萬億宿命親近善知識的天人，以美妙的聲音讚歎；百萬億梵身天（梵眾天）佈散身體以示敬禮；百萬億梵輔天（梵輔天）恭敬頂禮；百萬億梵眷屬天（大梵天）圍繞侍衛；百
【English Translation】 English version Like honey, (Buddha's wisdom) illuminates all dharmas; it gives rise to a hundred million trillion pure and great vows; it gives rise to a hundred million trillion wisdom lamps of profound dharma gates; it gives rise to a hundred million trillion profound and wonderful dharma gates of Buddhas in the ten directions; it gives rise to a hundred million trillion departures from ignorance, manifesting skillful means; it gives rise to a hundred million trillion practices of all dharmas, universally entering a hundred million trillion Buddha lands, a hundred million trillion pure dharma bodies going to all Buddha lands in the ten directions; it gives rise to a hundred million trillion subtle sounds of the Tathagata; it gives rise to a hundred million trillion skillful means of all-knowing wisdom; it gives rise to a hundred million trillion complete dharma gates; it gives rise to a hundred million trillion correct dharma views, fully seeing the true dharma of all Buddhas, like a jeweled banner (a flag symbolizing the Buddha's teachings); it gives rise to a hundred million trillion wisdoms, manifesting the realm of the Tathagata, without any obstruction. A hundred million trillion gods and kings respectfully bow; a hundred million trillion dragon kings attentively gaze without weariness; a hundred million trillion yaksha kings (a type of nature spirit) stand with palms together in reverence; a hundred million trillion gandharva kings (celestial musicians) are single-mindedly respectful, their eyes never leaving; a hundred million trillion asura kings (a type of warring spirit) have abandoned arrogance, standing in service with reverence; a hundred million trillion golden-winged bird kings (a type of divine bird) hold silk ribbons in their mouths; a hundred million trillion kinnara kings (celestial singers) stand joyfully in service; a hundred million trillion mahoraga kings (a type of serpent spirit) leap with joy, attentively gazing; a hundred million trillion Brahmin kings respectfully bow; a hundred million trillion kings of all the worlds respectfully bow their heads; a hundred million trillion Shakra kings (Indra) are respectful and reverent, observing with single-mindedness; a hundred million trillion Yama kings (the third heaven of the desire realm) leap with joy, loudly praising; a hundred million trillion Tushita kings (the fourth heaven of the desire realm) respectfully bow; a hundred million trillion Nirmanarati kings (the fifth heaven of the desire realm) respectfully praise; a hundred million trillion Paranirmitavasavartin kings (the sixth heaven of the desire realm) join their palms in reverence, standing in service with single-mindedness; a hundred million trillion Brahma kings (the first dhyana heaven of the form realm) observe with single-mindedness; a hundred million trillion Maheshvara kings (the highest heaven of the form realm) respectfully praise; a hundred million trillion bodhisattvas respectfully praise; a hundred million trillion celestial maidens respectfully make offerings; a hundred million trillion Vow Heavens (beings who have vowed to be reborn in a Pure Land) respectfully bow their heads; a hundred million trillion beings from heavens who have been close to good teachers in past lives, praise with wonderful voices; a hundred million trillion Brahma-bodied heavens (Brahma's assembly) spread their bodies in reverence; a hundred million trillion Brahma-ministers heavens (Brahma's ministers) respectfully bow their heads; a hundred million trillion Brahma-retinue heavens (Great Brahma) surround and protect; a hundred
萬億大梵王讚歎稱揚無量功德；百萬億光天五體投地；百萬億少光天宣揚、讚歎佛世難值；百萬億無量光天讚歎禮拜；百萬億光音天讚歎如來難遇、難見；百萬億凈天恭敬禮拜；百萬億少凈天恭敬禮拜；百萬億無量凈天樂見佛故，于虛空中，自投來下；百萬億遍凈天合掌敬住；百萬億密身天憶本功德，稱揚讚歎；百萬億少密身天生如來想，一心求見；百萬億無量密身天清凈善業，恭敬禮拜；百萬億密果天布身敬禮，百萬億無煩天得堅固信，恭敬禮拜；百萬億無熱天合掌觀察，心無厭足；百萬億善現天恭敬禮拜；百萬億善見天憶念無量佛所，恭敬供養，心無厭足；百萬億阿迦尼吒天恭敬禮拜；百萬億種種天皆大歡喜，恭敬讚歎；百萬億諸天以種種善慧而莊嚴之◎；◎百萬億諸大菩薩頂戴護持；百萬億華手菩薩雨一切華；百萬億香手菩薩雨一切香；百萬億鬘手菩薩雨一切鬘；百萬億末香手菩薩雨一切末香；百萬億衣手菩薩雨一切寶衣；百萬億幢手菩薩雨一切幢；百萬億幡手菩薩雨一切幡；百萬億寶手菩薩雨一切寶；百萬億莊嚴手菩薩普雨一切諸莊嚴具；百萬億諸天以天種種莊嚴宮殿而以莊嚴；歡喜天子以百萬億諸天莊嚴宮殿而莊嚴之；百萬億生貴天子法身普覆；百萬億灌頂天子舉身持座，出生百萬億菩薩清凈大愿，出生百
萬億菩薩初清凈心，出生菩薩百萬億柔軟利根，百萬億禪藏皆悉清凈；菩薩百萬億清凈解脫，嚴治菩薩百萬億諸清凈業，出生菩薩百萬億安住生貴地，出生菩薩百萬億法門，普照一切，成就百萬億菩薩諸地，教化調伏百萬億大眾，百萬億諸善根所起、百萬億諸佛護持、百萬億功德所成、百萬億直心莊嚴清凈、百萬億大愿莊嚴清凈、百萬億善行所起、百萬億諸法充滿、百萬億自在神力之所成就，百萬億諸功德所起，以百萬億贊法而讚歎之。如此世界、四天下、兜率陀天宮、一切寶莊嚴殿為如來敷摩尼寶藏師子之座；十方一切諸佛世界、諸四天下、兜率陀天宮、一切寶莊嚴殿為如來敷摩尼寶藏師子之座亦復如是。
爾時，兜率陀天王為如來敷高座竟，與不可計阿僧祇兜率陀天子俱，奉迎如來，雨阿僧祇色，上妙諸華，供養如來；雨不可思議香，雨無量色鬘，雨上妙栴檀，雨無量種種寶蓋，雨細妙天衣，雨無量雜寶，供養如來；以歡喜心，雨天上妙諸莊嚴具；燒種種香，香氣普熏十方世界；雨栴檀末香、沉水末香、堅固末香供養如來。無量天子各從其身出無量無數諸天子身；阿僧祇兜率陀天子及他方來諸天子眾皆大歡喜，恭敬作禮；阿僧祇天女眾歡喜無量，一心寂然諦觀如來；不可數、不可說諸大菩薩悉從他方兜率天
【現代漢語翻譯】 現代漢語譯本：萬億菩薩初發清凈心，由此出生百萬億具有柔軟利根的菩薩，百萬億禪定之藏皆清凈無染；百萬億菩薩獲得清凈解脫，嚴整治理百萬億菩薩的清凈事業，由此出生百萬億安住于高貴地位的菩薩，出生百萬億法門，普照一切，成就百萬億菩薩的各個階位，教化調伏百萬億大眾，由百萬億善根所生起，百萬億諸佛所護持，百萬億功德所成就，百萬億以正直之心莊嚴清凈，百萬億以大愿莊嚴清凈，百萬億善行所生起，百萬億諸法所充滿，百萬億自在神力所成就，百萬億諸功德所生起，以百萬億讚歎佛法之語而讚歎之。如此世界、四天下（指須彌山四周的四大洲）、兜率陀天宮（欲界天之一，彌勒菩薩所居之處）、一切寶莊嚴殿，為如來鋪設摩尼寶藏獅子之座；十方一切諸佛世界、諸四天下、兜率陀天宮、一切寶莊嚴殿，為如來鋪設摩尼寶藏獅子之座也是如此。 爾時，兜率陀天王為如來鋪設高座完畢，與不可計數阿僧祇（佛教中表示極大數量的單位）的兜率陀天子一同，迎接如來，降下阿僧祇種顏色，上妙的各種鮮花，供養如來；降下不可思議的香，降下無量色彩的花鬘，降下上妙的栴檀（一種香木），降下無量種種寶蓋，降下細妙的天衣，降下無量雜寶，供養如來；以歡喜心，降下天上美妙的各種莊嚴器具；焚燒各種香，香氣普遍薰染十方世界；降下栴檀末香、沉水末香、堅固末香供養如來。無量天子各自從自身化現出無量無數的天子之身；阿僧祇兜率陀天子及其他方前來的天子大眾都非常歡喜，恭敬地行禮；阿僧祇天女眾歡喜無量，一心寂靜地注視著如來；不可計數、不可言說的諸大菩薩都從他方兜率天而來。
【English Translation】 English version: A trillion Bodhisattvas, with their initial pure minds, gave rise to a hundred trillion Bodhisattvas with soft and sharp roots, a hundred trillion stores of meditation all being pure; a hundred trillion Bodhisattvas attained pure liberation, diligently managing the pure deeds of a hundred trillion Bodhisattvas, giving rise to a hundred trillion Bodhisattvas dwelling in noble birthplaces, giving rise to a hundred trillion Dharma doors, illuminating all, accomplishing the various stages of a hundred trillion Bodhisattvas, teaching and subduing a hundred trillion beings, arising from a hundred trillion roots of goodness, protected by a hundred trillion Buddhas, accomplished by a hundred trillion merits, adorned with a hundred trillion pure straight minds, adorned with a hundred trillion pure great vows, arising from a hundred trillion good deeds, filled with a hundred trillion Dharmas, accomplished by a hundred trillion powers of self-mastery, arising from a hundred trillion merits, praising with a hundred trillion praises of the Dharma. In this world, the four continents (referring to the four continents around Mount Sumeru), the Tusita Heaven Palace (one of the heavens in the desire realm, where Bodhisattva Maitreya resides), and all the jeweled adorned palaces, a lion seat of mani-jewel treasure was laid for the Tathagata; in all the Buddha worlds of the ten directions, the four continents, the Tusita Heaven Palace, and all the jeweled adorned palaces, a lion seat of mani-jewel treasure was also laid for the Tathagata. At that time, the Tusita Heaven King, having finished laying the high seat for the Tathagata, together with countless Asankhya (a unit in Buddhism denoting an extremely large number) Tusita Heaven sons, welcomed the Tathagata, raining down Asankhya colors, the most exquisite flowers, offering them to the Tathagata; raining down inconceivable fragrances, raining down countless colored garlands, raining down the most exquisite sandalwood, raining down countless various jeweled canopies, raining down fine and exquisite heavenly garments, raining down countless mixed treasures, offering them to the Tathagata; with joyful hearts, raining down the most exquisite heavenly adornments; burning various incenses, the fragrance pervading the ten directions; raining down sandalwood powder, aloeswood powder, and solid incense powder, offering them to the Tathagata. Countless heavenly sons each manifested countless heavenly son bodies from their own bodies; Asankhya Tusita Heaven sons and the multitudes of heavenly sons from other directions were all greatly joyful, respectfully bowing; Asankhya heavenly maiden multitudes were immeasurably joyful, single-mindedly and quietly gazing at the Tathagata; countless and inexpressible great Bodhisattvas all came from other Tusita Heavens.
來，住于虛空，以不可思議諸供養具供養如來，出過一切諸天供養，以阿僧祇勝妙音聲讚歎如來佛神力故、過去諸佛所修善根故、如來不可思議自在神力故。一切兜率陀天子及諸天女一心恭敬，靜默觀佛，咸作是念：「如來出世，甚難值遇，功德具足，智慧無礙，平等正覺，我今得見。」作是念已，皆大歡喜。阿僧祇那由他兜率陀天子來詣佛所，各以身上天衣盛種種寶，又以身上天衣盛種種香、一切寶衣、諸莊嚴具：栴檀末香、沉水末香、天妙寶末、諸天香華、天曼陀羅華普散十方，供養如來。億那由他無數天子以種種上妙供具，莊嚴虛空；燒眾名香，香氣成云，充滿十方、一切虛空，智境界心故；雨天華云，莊嚴虛空，于如來所起歡喜心故；雨一切天蓋云，莊嚴虛空，充滿十方，得敬佛心故；雨一切天鬘云，莊嚴虛空，充滿十方，供養佛故；以阿僧祇白凈寶網遍滿虛空以為莊嚴，懸眾金鈴而間錯之，自然微動出妙音聲，悟三乘者，令得解脫；無數寶帳莊嚴虛空，彌覆十方，于如來所得深信故；普雨一切妙寶鬘云，未曾斷絕。以阿僧祇諸天宮殿莊嚴虛空，一切天樂出微妙音，充滿十方，至心踴悅，尊敬佛故；以阿僧祇種種妙衣莊嚴虛空，得佛出世，難遇心故；雨阿僧祇諸天寶冠，莊嚴虛空，于如來所得欣敬心故；雨阿
【現代漢語翻譯】 現代漢語譯本：他們來到虛空中，用不可思議的各種供養品供養如來（Tathagata，佛的稱號），這些供養品超越了一切諸天的供養。他們以無數勝妙的聲音讚歎如來，這是因為佛的神力、過去諸佛所修的善根以及如來不可思議的自在神力。一切兜率陀（Tusita，欲界天之一）天子和諸天女一心恭敬，靜默地觀看佛陀，都這樣想著：『如來出世，實在難以值遇，他功德圓滿，智慧無礙，證得平等正覺，我們今天能夠見到他。』這樣想著，他們都非常歡喜。無數的兜率陀天子來到佛陀所在之處，各自用身上的天衣盛滿各種寶物，又用身上的天衣盛滿各種香、一切寶衣、各種莊嚴具：栴檀末香、沉水末香、天妙寶末、各種天香花、天曼陀羅花，普遍散佈在十方，供養如來。億萬無數的天子用各種上妙的供養品，莊嚴虛空；焚燒各種名香，香氣形成雲朵，充滿十方和一切虛空，這是因為他們具有智慧境界的心；降下天花云，莊嚴虛空，這是因為他們對如來生起了歡喜心；降下一切天蓋云，莊嚴虛空，充滿十方，這是因為他們獲得了敬佛之心；降下一切天鬘云，莊嚴虛空，充滿十方，這是爲了供養佛；用無數潔白的寶網遍佈虛空作為莊嚴，懸掛著各種金鈴，它們自然地發出微妙的聲音，開悟三乘（聲聞乘、緣覺乘、菩薩乘）的修行者，使他們得到解脫；無數的寶帳莊嚴虛空，覆蓋十方，這是因為他們對如來獲得了深刻的信心；普遍降下一切美妙的寶鬘云，從未間斷。用無數的天宮殿莊嚴虛空，一切天樂發出微妙的聲音，充滿十方，他們至誠踴躍，尊敬佛陀；用無數的各種妙衣莊嚴虛空，這是因為他們覺得佛陀出世難以值遇；降下無數的天寶冠，莊嚴虛空，這是因為他們對如來生起了欣喜敬畏之心；降下無數的 現代漢語譯本：天寶瓔珞，莊嚴虛空，這是因為他們對如來生起了愛樂之心；降下無數的寶樹，莊嚴虛空，這是因為他們對如來生起了清凈之心；降下無數的寶蓮花，莊嚴虛空，這是因為他們對如來生起了歡喜之心；降下無數的寶幢，莊嚴虛空，這是因為他們對如來生起了尊重之心；降下無數的寶幡，莊嚴虛空，這是因為他們對如來生起了恭敬之心；降下無數的寶傘，莊嚴虛空，這是因為他們對如來生起了守護之心；降下無數的寶座，莊嚴虛空，這是因為他們對如來生起了供養之心；降下無數的寶車，莊嚴虛空，這是因為他們對如來生起了承事之心；降下無數的寶樓閣，莊嚴虛空，這是因為他們對如來生起了讚歎之心；降下無數的寶網，莊嚴虛空，這是因為他們對如來生起了愛樂之心；降下無數的寶鈴，莊嚴虛空，這是因為他們對如來生起了歡喜之心；降下無數的寶鏡，莊嚴虛空，這是因為他們對如來生起了清凈之心；降下無數的寶瓶，莊嚴虛空，這是因為他們對如來生起了尊重之心；降下無數的寶香爐，莊嚴虛空，這是因為他們對如來生起了恭敬之心；降下無數的寶燈，莊嚴虛空，這是因為他們對如來生起了守護之心；降下無數的寶衣，莊嚴虛空，這是因為他們對如來生起了供養之心；降下無數的寶蓋，莊嚴虛空，這是因為他們對如來生起了承事之心；降下無數的寶鬘，莊嚴虛空，這是因為他們對如來生起了讚歎之心；降下無數的寶花，莊嚴虛空，這是因為他們對如來生起了愛樂之心；降下無數的寶果，莊嚴虛空，這是因為他們對如來生起了歡喜之心；降下無數的寶樂器，莊嚴虛空，這是因為他們對如來生起了清凈之心；降下無數的寶瓔珞，莊嚴虛空，這是因為他們對如來生起了尊重之心；降下無數的寶香，莊嚴虛空，這是因為他們對如來生起了恭敬之心；降下無數的寶燈，莊嚴虛空，這是因為他們對如來生起了守護之心；降下無數的寶座，莊嚴虛空，這是因為他們對如來生起了供養之心；降下無數的寶車，莊嚴虛空，這是因為他們對如來生起了承事之心；降下無數的寶樓閣，莊嚴虛空，這是因為他們對如來生起了讚歎之心。
【English Translation】 English version: They came, dwelling in the void, and offered to the Tathagata (a title for the Buddha) inconceivable offerings, surpassing all the offerings of the gods. They praised the Tathagata with countless sublime sounds, due to the Buddha's divine power, the good roots cultivated by past Buddhas, and the Tathagata's inconceivable, self-existent divine power. All the Tusita (a heaven in the desire realm) gods and goddesses, with one mind, respectfully and silently watched the Buddha, all thinking: 'The Tathagata's appearance in the world is extremely rare; he is complete in merit, unobstructed in wisdom, and has attained equal and correct enlightenment. Today, we are able to see him.' Having thought this, they were all greatly delighted. Countless Tusita gods came to where the Buddha was, each using their heavenly garments to hold various treasures, and also using their heavenly garments to hold various fragrances, all precious garments, and various adornments: sandalwood powder, aloeswood powder, heavenly precious powder, various heavenly fragrant flowers, and heavenly Mandarava flowers, scattering them throughout the ten directions to offer to the Tathagata. Billions of countless gods used various supreme offerings to adorn the void; they burned various famous incenses, the fragrance forming clouds, filling the ten directions and all of space, because they possessed minds of wisdom; they rained down clouds of heavenly flowers, adorning the void, because they had generated joy towards the Tathagata; they rained down clouds of all heavenly canopies, adorning the void, filling the ten directions, because they had obtained a mind of reverence for the Buddha; they rained down clouds of all heavenly garlands, adorning the void, filling the ten directions, to offer to the Buddha; they used countless pure white jeweled nets to cover the void as adornment, hanging various golden bells interspersed among them, which naturally emitted subtle sounds, enlightening those of the three vehicles (Sravaka, Pratyekabuddha, and Bodhisattva) and leading them to liberation; countless jeweled tents adorned the void, covering the ten directions, because they had obtained deep faith in the Tathagata; they universally rained down clouds of all exquisite jeweled garlands, never ceasing. They adorned the void with countless heavenly palaces, all heavenly music emitting subtle sounds, filling the ten directions, their hearts filled with joy and respect for the Buddha; they adorned the void with countless various exquisite garments, because they felt that the Buddha's appearance in the world was rare; they rained down countless heavenly jeweled crowns, adorning the void, because they had generated a mind of joy and reverence towards the Tathagata; they rained down countless English version: heavenly jeweled necklaces, adorning the void, because they had generated a mind of love and delight towards the Tathagata; they rained down countless jeweled trees, adorning the void, because they had generated a mind of purity towards the Tathagata; they rained down countless jeweled lotuses, adorning the void, because they had generated a mind of joy towards the Tathagata; they rained down countless jeweled banners, adorning the void, because they had generated a mind of respect towards the Tathagata; they rained down countless jeweled flags, adorning the void, because they had generated a mind of reverence towards the Tathagata; they rained down countless jeweled umbrellas, adorning the void, because they had generated a mind of protection towards the Tathagata; they rained down countless jeweled seats, adorning the void, because they had generated a mind of offering towards the Tathagata; they rained down countless jeweled chariots, adorning the void, because they had generated a mind of service towards the Tathagata; they rained down countless jeweled pavilions, adorning the void, because they had generated a mind of praise towards the Tathagata; they rained down countless jeweled nets, adorning the void, because they had generated a mind of love and delight towards the Tathagata; they rained down countless jeweled bells, adorning the void, because they had generated a mind of joy towards the Tathagata; they rained down countless jeweled mirrors, adorning the void, because they had generated a mind of purity towards the Tathagata; they rained down countless jeweled vases, adorning the void, because they had generated a mind of respect towards the Tathagata; they rained down countless jeweled incense burners, adorning the void, because they had generated a mind of reverence towards the Tathagata; they rained down countless jeweled lamps, adorning the void, because they had generated a mind of protection towards the Tathagata; they rained down countless jeweled garments, adorning the void, because they had generated a mind of offering towards the Tathagata; they rained down countless jeweled canopies, adorning the void, because they had generated a mind of service towards the Tathagata; they rained down countless jeweled garlands, adorning the void, because they had generated a mind of praise towards the Tathagata; they rained down countless jeweled flowers, adorning the void, because they had generated a mind of love and delight towards the Tathagata; they rained down countless jeweled fruits, adorning the void, because they had generated a mind of joy towards the Tathagata; they rained down countless jeweled musical instruments, adorning the void, because they had generated a mind of purity towards the Tathagata; they rained down countless jeweled necklaces, adorning the void, because they had generated a mind of respect towards the Tathagata; they rained down countless jeweled fragrances, adorning the void, because they had generated a mind of reverence towards the Tathagata; they rained down countless jeweled lamps, adorning the void, because they had generated a mind of protection towards the Tathagata; they rained down countless jeweled seats, adorning the void, because they had generated a mind of offering towards the Tathagata; they rained down countless jeweled chariots, adorning the void, because they had generated a mind of service towards the Tathagata; they rained down countless jeweled pavilions, adorning the void, because they had generated a mind of praise towards the Tathagata.
僧祇上妙眾寶及天寶鬘莊嚴虛空，無數億那由他天子各從身出阿僧祇種種色華，供養如來無有窮盡，于如來所歡喜恭敬故；以無數種種隨所樂香供養如來，于如來所歡喜恭敬故；以阿僧祇栴檀末香供養如來，于如來所得無比歡喜故；以種種寶蓋供養如來，長養唸佛三昧故；以無數種種上妙寶衣以佈道路，供養如來，于如來所得歡喜恭敬故；以無量無數雜色寶幢供養如來，于如來所得無量歡喜心故；以阿僧祇雜色寶幡供養如來，于如來所得歡喜恭敬故；以無數天樂出微妙音供養如來，其心常定，未曾散亂。不可說億那由他菩薩于兜率陀天宮，以離三界一切供具，從真實法生離諸煩惱大慈之心，充滿十方無有障礙，具足方便諸甚深法，唯有諸佛乃能測量，余無能及；堅固凈信之所長養，不可思議善根所生，無數變化因力所起，從諸如來真法化生無行法印。一切寶蓋普覆法界，供養如來，出過諸天一切所供；一切波羅蜜所起一切華帳普覆法界，出過諸天所供養上，供養如來，清凈解脫，充滿一切諸佛境界；一切寶衣普覆莊嚴一切法界，出過諸天所供養上，供養如來；無生法忍所起雜寶鈴網普覆莊嚴一切法界，出過諸天所供養上，供養如來，入無礙智慧；以一切堅固香莊嚴法界，出過諸天所供養上，供養如來，解一切法猶如幻
【現代漢語翻譯】 現代漢語譯本：僧眾以無上美妙的珍寶和天界的寶鬘莊嚴虛空，無數億那由他（極大的數量單位）天子各自從身上散發出阿僧祇（極其巨大的數量單位）的各種顏色的花朵，供養如來（佛陀），沒有窮盡，因為他們對如來心生歡喜和恭敬；他們用無數種隨心所欲的香供養如來，因為他們對如來心生歡喜和恭敬；他們用阿僧祇的栴檀（一種香木）末香供養如來，因為他們對如來獲得了無比的歡喜；他們用各種寶蓋供養如來，爲了增長唸佛三昧（禪定）的修行；他們用無數種上妙的寶衣鋪在道路上，供養如來，因為他們對如來心生歡喜和恭敬；他們用無量無數雜色的寶幢供養如來，因為他們對如來生起了無量的歡喜心；他們用阿僧祇雜色的寶幡供養如來，因為他們對如來心生歡喜和恭敬；他們用無數天樂發出微妙的音聲供養如來，他們的心常常安定，從未散亂。不可說億那由他的菩薩在兜率陀（欲界天）天宮，用超越三界一切的供養之物，從真實的佛法中生出遠離一切煩惱的大慈悲心，充滿十方沒有障礙，具足方便的各種甚深佛法，只有諸佛才能衡量，其他人都無法企及；他們以堅固的清凈信心所滋養，以不可思議的善根所生，以無數變化的力量所起，從諸如來的真法化生出無行法印。一切寶蓋普遍覆蓋法界，供養如來，超越了諸天的一切供養；一切波羅蜜（到達彼岸的方法）所產生的一切華帳普遍覆蓋法界，超越了諸天所供養的，供養如來，清凈解脫，充滿一切諸佛的境界；一切寶衣普遍覆蓋莊嚴一切法界，超越了諸天所供養的，供養如來；無生法忍（對無生之法的忍可）所產生的雜寶鈴網普遍覆蓋莊嚴一切法界，超越了諸天所供養的，供養如來，進入無礙的智慧；用一切堅固的香莊嚴法界，超越了諸天所供養的，供養如來，理解一切法如同幻象。
【English Translation】 English version: The Sangha adorned the void with supreme and exquisite treasures and celestial jeweled garlands. Countless billions of Nayutas (a large unit of number) of celestial beings each emitted Asankhyas (an immeasurably large unit of number) of various colored flowers from their bodies, offering them to the Tathagata (Buddha), without end, because they felt joy and reverence for the Tathagata. They offered countless kinds of incense according to their wishes to the Tathagata, because they felt joy and reverence for the Tathagata. They offered Asankhyas of sandalwood powder incense to the Tathagata, because they obtained incomparable joy from the Tathagata. They offered various jeweled canopies to the Tathagata, in order to cultivate the Samadhi (meditative absorption) of mindfulness of the Buddha. They spread countless kinds of supreme and exquisite jeweled garments on the roads, offering them to the Tathagata, because they felt joy and reverence for the Tathagata. They offered immeasurable and countless multicolored jeweled banners to the Tathagata, because they generated immeasurable joy in their hearts for the Tathagata. They offered Asankhyas of multicolored jeweled pennants to the Tathagata, because they felt joy and reverence for the Tathagata. They offered countless celestial music with subtle sounds to the Tathagata, their minds always stable and never distracted. Incalculable billions of Nayutas of Bodhisattvas in the Tushita (a heaven in the desire realm) Heaven Palace, with offerings that transcend all of the three realms, from the true Dharma, generated great compassion that is free from all afflictions, filling the ten directions without obstruction, possessing all the profound Dharmas of skillful means, which only the Buddhas can measure, and no others can reach. They were nurtured by firm and pure faith, born from inconceivable roots of goodness, arising from the power of countless transformations, and from the true Dharma of the Tathagatas, the Dharma seal of no-action was born. All jeweled canopies universally covered the Dharma realm, offering them to the Tathagata, surpassing all the offerings of the heavens. All flower canopies arising from all Paramitas (perfections) universally covered the Dharma realm, surpassing the offerings of the heavens, offering them to the Tathagata, pure liberation, filling all the realms of the Buddhas. All jeweled garments universally covered and adorned all the Dharma realm, surpassing the offerings of the heavens, offering them to the Tathagata. The nets of mixed jeweled bells arising from the forbearance of no-birth universally covered and adorned all the Dharma realm, surpassing the offerings of the heavens, offering them to the Tathagata, entering unobstructed wisdom. They adorned the Dharma realm with all firm incense, surpassing the offerings of the heavens, offering them to the Tathagata, understanding all Dharmas as illusions.
化；敷置一切妙寶高座莊嚴法界，出過諸天所供養上，供養如來；其心境界與如來等，座處境界亦同如來；建一切寶幢莊嚴法界，出過諸天所供養上，供養如來，善解應時，供養如來；以一切寶殿莊嚴法界，出過諸天所供養上，供養如來，解一切法如夢；以種種寶華莊嚴法界，出過諸天所供養上，供養如來，無著善根所生，充滿一切法界。此等無量菩薩皆從身出一切堅固香云、一切雜色華云、一切雜色衣云、一切栴檀香云、一切莊嚴寶蓋云、一切種種香云、一切華鬘云、一切清凈莊嚴具云，出過諸天所供養上，供養如來。無量菩薩稱歎如來真實功德，永離顛倒，安住正法，具一切力，能令眾生離諸惡難，開示善道，於一音中演無量法，從一切陀羅尼生辯才之藏，不可窮盡，具足無畏，心常歡喜。菩薩以如是等無量妙法讚歎如來，法身充滿虛空法界，心與三世諸如來等。
爾時，一切諸天眾及他方來諸天子眾、並不可數諸佛剎一切菩薩，見如來等正覺不可思議，人中之雄；其身無量不可稱數，示現不可思議神足，令一切眾生皆大歡喜，周遍充滿一切虛空；諸佛功德莊嚴一切法界，令一切眾生安住一切善根；成就神力，出過一切諸語言道；一切菩薩恭敬供養，隨所應化，現身救度；具足一切清凈善根，顯現如來無上
【現代漢語翻譯】 現代漢語譯本：他們變化出，並佈置一切以奇珍異寶裝飾的高座，莊嚴整個法界（宇宙），其高度超過諸天（神）所供養的，以此供養如來（佛）；他們的心境與如來等同，座位所處的境界也與如來相同；他們建立起一切寶幢，莊嚴整個法界，其高度超過諸天所供養的，以此供養如來，善於理解時機，供養如來；他們用一切寶殿莊嚴整個法界，其高度超過諸天所供養的，以此供養如來，理解一切法如夢幻；他們用種種寶華莊嚴整個法界，其高度超過諸天所供養的，以此供養如來，這些都是無執著的善根所生，充滿整個法界。這些無量的菩薩都從自身散發出一切堅固的香云、一切雜色的花云、一切雜色的衣云、一切栴檀香云、一切莊嚴的寶蓋云、一切種種香云、一切花鬘云、一切清凈的莊嚴具云，其高度超過諸天所供養的，以此供養如來。無量菩薩稱讚如來真實的功德，永遠脫離顛倒，安住于正法，具備一切力量，能夠使眾生脫離各種苦難，開示善道，在一個音聲中演說無量佛法，從一切陀羅尼（總持）生出辯才的寶藏，不可窮盡，具備無畏，內心常常歡喜。菩薩們用如此等等無量的妙法讚歎如來，法身充滿虛空法界，心與三世（過去、現在、未來）諸如來等同。 那時，一切諸天眾以及從其他世界來的諸天子眾，還有不可計數的諸佛剎土的一切菩薩，見到如來等正覺（佛的覺悟）不可思議，是人中的雄杰；他們的身體無量不可計數，示現不可思議的神足，使一切眾生都非常歡喜，周遍充滿整個虛空；諸佛的功德莊嚴整個法界，使一切眾生安住於一切善根；成就神力，超越一切語言的表達；一切菩薩恭敬供養，隨著所應教化的對象，現身救度；具足一切清凈的善根，顯現如來無上的智慧。
【English Translation】 English version: They transform and arrange all kinds of exquisite jeweled high seats, adorning the entire Dharma realm (universe), surpassing the offerings of all the devas (gods), and use these to make offerings to the Tathagata (Buddha); their minds are equal to the Tathagata, and the realm where their seats are located is also the same as the Tathagata; they erect all kinds of jeweled banners, adorning the entire Dharma realm, surpassing the offerings of all the devas, and use these to make offerings to the Tathagata, skillfully understanding the opportune time, making offerings to the Tathagata; they use all kinds of jeweled palaces to adorn the entire Dharma realm, surpassing the offerings of all the devas, and use these to make offerings to the Tathagata, understanding all dharmas as dreams; they use various jeweled flowers to adorn the entire Dharma realm, surpassing the offerings of all the devas, and use these to make offerings to the Tathagata, these are all born from non-attachment good roots, filling the entire Dharma realm. These immeasurable Bodhisattvas all emanate from their bodies all kinds of firm incense clouds, all kinds of variegated flower clouds, all kinds of variegated clothing clouds, all kinds of sandalwood incense clouds, all kinds of adorned jeweled canopy clouds, all kinds of various incense clouds, all kinds of flower garland clouds, all kinds of pure adornment clouds, surpassing the offerings of all the devas, and use these to make offerings to the Tathagata. Immeasurable Bodhisattvas praise the Tathagata's true merits, forever free from delusion, abiding in the true Dharma, possessing all powers, able to liberate sentient beings from all kinds of suffering, revealing the path of goodness, expounding immeasurable Dharma in one sound, from all Dharanis (mantras) generating a treasury of eloquence, inexhaustible, possessing fearlessness, their hearts always joyful. The Bodhisattvas use such immeasurable wonderful dharmas to praise the Tathagata, the Dharma body filling the empty Dharma realm, their minds equal to all the Tathagatas of the three times (past, present, future). At that time, all the devas and the deva sons from other worlds, as well as immeasurable Bodhisattvas from all Buddha lands, saw the Tathagata's Samyak-sambodhi (Buddha's enlightenment) as inconceivable, the hero among humans; their bodies were immeasurable and countless, manifesting inconceivable miraculous powers, making all sentient beings very joyful, pervading and filling the entire void; the merits of the Buddhas adorned the entire Dharma realm, enabling all sentient beings to abide in all good roots; achieving divine power, surpassing all expressions of language; all Bodhisattvas respectfully made offerings, according to the beings they should teach, manifesting bodies to save them; possessing all pure good roots, revealing the Tathagata's supreme wisdom.
功德，智慧境界不可窮盡；無比三昧之所出生，法身普至一切眾生，無有分際，令一切眾生皆大歡喜，不斷一切智種；住佛所住，於三世諸佛家生，無盡眾生，皆令清凈，悉能出生一切菩薩清凈智慧，發起一切菩薩諸根，一切法雲，普覆法界；如來教化，究竟無餘，隨其所愿，悉令滿足。安立清凈平等正智，出過一切眾生之上，得一切智；以正覺眼普觀世間，隨其先世所修善根，悉能示現。普發大心，眾生愛樂，智慧安住無能壞者。善知眾生，分別諸剎，于不退轉善法中生不壞法性，分別法界，現如來身無量無數，遠離癡妄，安住真實，一切眾生嘆無能盡，教化一切修唸佛三昧，充滿法界，度脫眾生；無量無邊，本之所請，悉能化度，隨其所應，以法惠施，種種方便，調伏眾生，隨彼欲性，悉令清凈，示現色身，不可思議；等觀眾生，心無所著，住無礙住，所見無障；善解如來一切諸力，心常寂定，未曾散亂；住一切智，善能演說句身、味身真實之義，悉能深入無量智海，出生無量功德慧藏；如來日出，普照法界，眾生願力，常住不沒；住佛所住，堅固不壞，於我、我所心無所著，所行諸法，永離世間，於一切世無所染污，在大眾會建智慧幢，智慧超出一切世間，無所染著。以大悲心拯拔眾苦，安立眾生於深妙智，饒
【現代漢語翻譯】 現代漢語譯本 功德與智慧的境界是無法窮盡的；從無上的三昧（Samadhi，禪定）中產生，法身（Dharmakaya，佛的法性身）普遍到達一切眾生，沒有界限，使一切眾生都非常歡喜，不斷絕一切智慧的種子；安住于佛所安住的境界，在三世諸佛的家中出生，使無盡的眾生都得到清凈，能夠生出一切菩薩的清凈智慧，發起一切菩薩的諸根（Indriya，修行能力），一切法雲（Dharmamegha，佛法之云）普遍覆蓋法界；如來的教化，究竟而沒有遺漏，隨著眾生的願望，都能使他們滿足。確立清凈平等正確的智慧，超越一切眾生之上，獲得一切智慧；用正覺的眼睛普遍觀察世間，隨著他們前世所修的善根，都能示現相應的教化。普遍發起大心，眾生都喜愛和樂於接受，智慧安住而沒有能破壞的。善於瞭解眾生，分別諸佛剎（Buddhaksetra，佛的國土），在不退轉的善法中生起不壞的法性，分別法界，顯現如來無量無數的身形，遠離愚癡和虛妄，安住于真實，一切眾生讚歎也無法窮盡，教化一切眾生修習唸佛三昧，充滿法界，度脫眾生；無量無邊，根據他們本來的請求，都能教化度脫，隨著他們所應得的，用佛法來施予，用種種方便，調伏眾生，隨著他們的慾望和習性，都使他們得到清凈，示現的色身（Rupakaya，佛的化身）不可思議；平等看待眾生，心中沒有執著，安住于無障礙的境界，所見沒有障礙；善於理解如來的一切力量，心常處於寂靜禪定，不曾散亂；安住於一切智慧，善於演說句身（Padakaya，語句的集合）、味身（Vyanjanakaya，詞語的集合）的真實含義，能夠深入無量的智慧之海，生出無量的功德智慧寶藏；如來的智慧之日昇起，普遍照耀法界，眾生的願力，常住而不消失；安住于佛所安住的境界，堅固而不壞，對於我（Atman，自我）和我所（Atmiya，屬於自我的事物）的心沒有執著，所修行的諸法，永遠脫離世間，在一切世間都沒有染污，在大眾集會中建立智慧的旗幟，智慧超出一切世間，沒有染著。用大悲心拯救眾生的痛苦，使眾生安住于深奧微妙的智慧，饒益眾生。
【English Translation】 English version The realms of merit and wisdom are inexhaustible; born from unsurpassed Samadhi (meditative absorption), the Dharmakaya (the Dharma body of the Buddha) universally reaches all sentient beings, without boundaries, causing all sentient beings to be greatly joyful, and not cutting off the seeds of all wisdom; abiding in the abode of the Buddha, born in the family of the Buddhas of the three times, making endless sentient beings pure, able to give rise to the pure wisdom of all Bodhisattvas, initiating all the Indriyas (faculties) of Bodhisattvas, the Dharmamegha (cloud of Dharma) universally covering the Dharma realm; the Tathagata's (Buddha's) teachings, ultimately without omission, according to the wishes of sentient beings, are able to satisfy them all. Establishing pure, equal, and correct wisdom, surpassing all sentient beings, attaining all wisdom; using the eye of right enlightenment to universally observe the world, according to the good roots cultivated in their past lives, they are able to manifest corresponding teachings. Universally generating great aspiration, sentient beings love and delight in accepting it, wisdom abides without being able to be destroyed. Skilful in understanding sentient beings, distinguishing the Buddhaksetras (Buddha-fields), in the non-retrogressive good Dharma, giving rise to the indestructible Dharma nature, distinguishing the Dharma realm, manifesting the Tathagata's countless forms, far from ignorance and delusion, abiding in truth, all sentient beings praise without end, teaching all sentient beings to cultivate the Samadhi of Buddha-recitation, filling the Dharma realm, liberating sentient beings; immeasurable and boundless, according to their original requests, they are able to teach and liberate, according to what they deserve, using the Dharma to bestow, using various skillful means, taming sentient beings, according to their desires and habits, making them all pure, manifesting Rupakaya (form body) that is inconceivable; regarding sentient beings equally, without attachment in the mind, abiding in the unobstructed state, what is seen has no obstruction; skillful in understanding all the powers of the Tathagata, the mind is always in tranquil Samadhi, never scattered; abiding in all wisdom, skillful in expounding the true meaning of Padakaya (collection of sentences) and Vyanjanakaya (collection of words), able to deeply enter the immeasurable ocean of wisdom, giving rise to immeasurable merit and wisdom treasures; the sun of the Tathagata's wisdom rises, universally illuminating the Dharma realm, the vows of sentient beings, constantly abiding without disappearing; abiding in the abode of the Buddha, firm and indestructible, without attachment in the mind to Atman (self) and Atmiya (belonging to self), the Dharmas practiced, forever detached from the world, without defilement in all worlds, in the assembly of the masses, establishing the banner of wisdom, wisdom surpassing all worlds, without attachment. With great compassion, rescuing sentient beings from suffering, establishing sentient beings in profound and subtle wisdom, benefiting sentient beings.
益眾生功德無盡，悉善分別菩薩智慧，信向佛道，成最正覺；出於大慈，顯現大悲，佛身無量諸法莊嚴，種種音聲演無量法，隨其所應，充滿其愿。于去、來、今心常清凈，悉令群生不著境界；能與一切諸菩薩記，生於三世諸如來家，普於十方智慧無礙，一切悉至而無所著；于諸佛世界了達真實，善能分別一切眾生，出世功德，普為一切世間燈明，生死垢惱無能染著；佛智慧月普照法界，了達諸法無真實性，無量深智觀察平等，慧心明凈，普照十方；解了諸法如夢如化，一切世間心、諸佛心及諸業報隨其所應，顯現真實；順眾生根，為現佛身，如來境界悉能容受一切眾生；普知眾生所行諸法，解了其相無有自性，知一切世間一性非性，隨順眾生示現有性；欲令眾生超出三界，一向正趣無上菩提，救護拯濟一切眾生，未曾妄取世間之相，滅諸煩惱，正觀世間，大乘轡勒所行不亂。成就一切諸法善利，悉能分別眾生善根，業報清凈，智慧明瞭，等入三世，永離世間一切虛妄；放光明網，普照十方，令一切眾普見如來，分別一切十方佛剎，相好具足，樂觀無厭；菩薩所行功德智慧之所興起，善能分別諸根境界，所行佛事不失其時。成就三世諸佛無量方便，慈悲普覆一切眾生，周遍普降陀羅尼雨，皆令成就諸佛功德，無量妙色
莊嚴佛身，十方眾生靡不瞻睹；除滅一切世間障礙，分別諸法，解真實義，成就功德自在法王。功德日王普能照曜一切世間，最上福田，依因一切智慧緣生，化身充滿一切世間，一一化身普放無量智慧光明，無礙天繒冠頂法王，功德無量，悉能隨順分別世間，無上導師開化群生如來智慧、一切世間無畏之乘。一切世間無上醫王，了知眾生所病輕重，永離癡冥，堅固不退，凈慧眼藏；善能分別一切世間，開示眾生一切業報，眾生病苦悉能除滅，無量方便而度脫之，隨其所應，常不失時。等觀眾生，遠離諸惡，示現業報，猶如幻化，隨其所應，為現佛身，普令眾生悉見導師，分別世間一切諸法，歡喜敬佛，長養善根，得不退轉，隨彼所業，皆分別知。一切眾生長眠生死，如來出世能覺悟之，安慰世間，令無怖畏，心無所著，無能壞者，安住智慧方便具足，如來最勝嚴凈眾生。智慧山王開凈法門，或現佛身，或現菩薩，開導眾生，遠離眾惡，安置善地，無量功德莊嚴佛身，業行所成，示現世間一切智慧，得到彼岸；成佛道時，悉令清凈，能滿世間一切所愿，開示世間堅固善友，光明清凈，遍照十方，普為眾生示現其身，滅除無量眾生慳垢，悉令眾生善根清凈，隨其所愿，皆得滿足。等觀眾生無上、中、下，攝取善根，起清凈
【現代漢語翻譯】 現代漢語譯本 佛陀的莊嚴身相，十方世界的眾生沒有不瞻仰看到的；能消除世間一切障礙，分辨各種法，理解真實的意義，成就功德自在的法王（Dharmaraja，指佛陀）。功德如日王一般普遍照耀一切世間，是最上的福田（Punyaksetra，指能生福德的田地），依因一切智慧的因緣而生，化身充滿一切世間，每一個化身都普遍放出無量的智慧光明，是無礙的天繒冠頂法王，功德無量，能夠隨順分辨世間，是無上的導師，開化眾生如來的智慧，是世間無畏的乘（yana，指載具，此處指教法）。是世間無上的醫王，瞭解眾生所患疾病的輕重，永遠脫離愚癡和黑暗，堅定不退轉，擁有清凈的智慧眼藏；善於分辨一切世間，開示眾生一切業報，眾生的病苦都能消除，用無量方便來度脫他們，隨其所應，常常不失時機。平等看待眾生，遠離各種惡行，示現業報，如同幻化一般，隨其所應，為他們示現佛身，普遍讓眾生都能見到導師，分辨世間一切諸法，歡喜敬佛，增長善根，得到不退轉，隨他們所造的業，都能分辨知道。一切眾生都長眠于生死之中，如來出世能夠覺悟他們，安慰世間，使他們沒有恐懼，心中沒有執著，沒有能破壞的，安住于智慧，方便具足，如來最殊勝地莊嚴清凈眾生。智慧如山王一般，開啟清凈的法門，或者示現佛身，或者示現菩薩，開導眾生，遠離各種惡行，安置在善地，用無量功德莊嚴佛身，是業行所成就的，示現世間一切智慧，到達彼岸（Paramita，指到達彼岸的修行），成佛道時，使一切都清凈，能夠滿足世間一切願望，開示世間堅固的善友，光明清凈，遍照十方，普遍為眾生示現其身，滅除無量眾生的慳吝污垢，使眾生的善根清凈，隨他們的願望，都能得到滿足。平等看待眾生，無論上、中、下，攝取善根，發起清凈的
【English Translation】 English version The majestic form of the Buddha, all beings in the ten directions gaze upon without exception; able to eliminate all worldly obstacles, distinguish all dharmas, understand the true meaning, and achieve the Dharma King (Dharmaraja) of meritorious virtue and freedom. Merits like the sun king universally illuminate all worlds, the supreme field of merit (Punyaksetra), arising from the causes and conditions of all wisdom, with transformation bodies filling all worlds, each transformation body universally emitting immeasurable light of wisdom, the unobstructed Dharma King crowned with heavenly silk, with immeasurable merits, able to accord with and distinguish the world, the supreme guide, enlightening beings with the wisdom of the Tathagata, the fearless vehicle (yana) of all worlds. The supreme physician of all worlds, understanding the severity of beings' illnesses, forever free from ignorance and darkness, firm and unretreating, possessing the pure treasury of wisdom eyes; skillful in distinguishing all worlds, revealing to beings all karmic retributions, able to eliminate the suffering of beings, using immeasurable skillful means to liberate them, according to their needs, always at the right time. Viewing all beings equally, staying away from all evils, demonstrating karmic retributions, like illusions, according to their needs, manifesting the Buddha's form for them, universally enabling all beings to see the guide, distinguishing all dharmas of the world, joyfully respecting the Buddha, nurturing good roots, attaining non-retrogression, and knowing all their karmic actions. All beings are in a long sleep of birth and death, the Tathagata's appearance in the world can awaken them, comforting the world, making them fearless, with no attachments in their hearts, nothing can destroy them, abiding in wisdom, with skillful means complete, the Tathagata most supremely adorns and purifies beings. Wisdom like a mountain king, opening the pure Dharma gate, sometimes manifesting the Buddha's form, sometimes manifesting as a Bodhisattva, guiding beings, staying away from all evils, placing them in good grounds, using immeasurable merits to adorn the Buddha's form, achieved by karmic actions, demonstrating all wisdom of the world, reaching the other shore (Paramita), when achieving Buddhahood, making everything pure, able to fulfill all the wishes of the world, revealing to the world steadfast good friends, with light pure, illuminating the ten directions, universally manifesting his form for beings, eliminating the immeasurable stinginess and defilements of beings, making the good roots of beings pure, according to their wishes, all can be fulfilled. Viewing all beings equally, whether superior, middle, or inferior, gathering good roots, arising pure
業，降伏眾魔，除滅煩惱，出生無量無礙之力。一切世間凈光明王，無礙慧日，照除癡冥，常以法施一切眾生，無量無邊如來智藏光明清凈，普照十方，令一切眾生遠離怨仇，隨其所愿，皆悉充滿，最勝福田靡不歸依，果報無量具足清凈，少修善根獲大功德，安置眾生無盡智地，一切善根皆由心起，無量歡喜清凈功德，能除眾生惡道諸難。如是正念如來，如是觀察正覺，如是入智慧淵，如是入功德海，如是至虛空智慧，如是知眾生福田，如是正知如來，如是觀察凈業相好，如是正知法身普照十方，如是知佛示現一切不可思議自在神力。
爾時，諸天見如來身，一一毛孔出阿僧祇億那由他光明，一一光明有阿僧祇妙色、阿僧祇清凈照明、阿僧祇佛剎、阿僧祇眾生、阿僧祇歡喜長養、阿僧祇佛勇猛精進凈、阿僧祇寂滅三昧、阿僧祇諸根清涼柔軟、阿僧祇恭敬如來。
爾時，諸天覆見佛身出不可思議雜色光明輪，一一光明輪有不可思議色、不可思議照明，普照十方無量無邊一切法界，示現如來無量無數自在神力。眾生皆聞清凈妙音，又自然出不可思議偈，宣揚演說出世間法，具足成就離世善根，顯現阿僧祇億那由他不可思議上妙莊嚴、不可思議劫讚歎光明，不能窮盡。從如來無盡自在中生，悉普照現不思議剎，
【現代漢語翻譯】 現代漢語譯本：通過修行，降伏一切魔障，消除所有煩惱，從而生出無量無礙的力量。如同世間清凈光明的王者，又如無礙的智慧太陽，照亮並驅散愚癡的黑暗，常常以佛法佈施給一切眾生。如來無量無邊的智慧寶藏，其光明清凈，普照十方世界，使一切眾生遠離怨恨和仇敵，隨其所愿，都能得到滿足。如來是最殊勝的福田，一切眾生都應歸依，其果報無量，具足清凈。即使稍作善行，也能獲得巨大的功德，能將眾生安置在無盡的智慧之地。一切善根都由心念而生，帶來無量的歡喜和清凈的功德，能夠消除眾生在惡道中的各種苦難。如此正念如來，如此觀察正覺，如此進入智慧的深淵，如此進入功德的海洋，如此達到虛空的智慧，如此瞭解眾生的福田，如此正確地認識如來，如此觀察清凈的業報和莊嚴的相貌，如此正確地認識到法身普照十方，如此瞭解佛陀示現一切不可思議的自在神通力量。 當時，諸天看到如來身上，每一個毛孔都發出無數（阿僧祇，梵語，意為無數）億那由他（梵語，意為極大的數目）的光明，每一道光明都具有無數種美妙的色彩、無數種清凈的照明、無數個佛剎（佛所教化的世界）、無數的眾生、無數的歡喜增長、無數的佛陀勇猛精進的清凈、無數的寂滅三昧（梵語，意為禪定）、無數的諸根清涼柔軟、無數的對如來的恭敬。 當時，諸天又看到佛身發出不可思議的各種顏色組成的光明輪，每一個光明輪都有不可思議的色彩、不可思議的照明，普照十方無量無邊的一切法界，顯示出如來無量無數的自在神通力量。眾生都能聽到清凈美妙的聲音，又自然發出不可思議的偈頌，宣揚演說出世間的佛法，具足成就脫離世俗的善根，顯現無數億那由他不可思議的殊勝莊嚴、不可思議的劫數讚歎的光明，都無法窮盡。這些光明從如來無盡的自在中產生，普遍照耀著不可思議的佛剎。
【English Translation】 English version: Through practice, subduing all demons, eliminating all afflictions, thereby generating immeasurable and unobstructed power. Like the king of pure light in the world, and like the unobstructed sun of wisdom, illuminating and dispelling the darkness of ignorance, constantly bestowing the Dharma upon all sentient beings. The immeasurable and boundless treasury of the Tathagata's wisdom, its light is pure, illuminating the ten directions, enabling all sentient beings to be free from resentment and enemies, and fulfilling all their wishes. The Tathagata is the most supreme field of merit, to whom all sentient beings should take refuge, whose karmic retribution is immeasurable and perfectly pure. Even a small act of good can bring great merit, placing sentient beings in the realm of endless wisdom. All good roots arise from the mind, bringing immeasurable joy and pure merit, capable of eliminating all the sufferings of sentient beings in the evil paths. Thus, rightly contemplating the Tathagata, thus observing perfect enlightenment, thus entering the abyss of wisdom, thus entering the ocean of merit, thus attaining the wisdom of emptiness, thus understanding the field of merit for sentient beings, thus correctly knowing the Tathagata, thus observing the pure karmic retributions and majestic appearances, thus correctly knowing that the Dharma body illuminates the ten directions, thus understanding that the Buddha manifests all inconceivable and unconstrained divine powers. At that time, the devas saw that from every pore of the Tathagata's body emanated countless (Asamkhya, Sanskrit, meaning countless) billions of nayutas (Sanskrit, meaning a very large number) of lights, each light possessing countless wonderful colors, countless pure illuminations, countless Buddha-lands (worlds where the Buddha teaches), countless sentient beings, countless joyful growths, countless pure and vigorous advancements of the Buddha, countless samadhis (Sanskrit, meaning meditative absorption) of quiescence, countless cool and gentle roots, and countless respects for the Tathagata. At that time, the devas also saw that from the Buddha's body emanated inconceivable light wheels of various colors, each light wheel possessing inconceivable colors and inconceivable illuminations, universally illuminating the immeasurable and boundless realms of all dharmas in the ten directions, manifesting the immeasurable and countless unconstrained divine powers of the Tathagata. Sentient beings could hear pure and wonderful sounds, and naturally, inconceivable verses were emitted, proclaiming and expounding the transcendental Dharma, fully accomplishing the good roots that transcend the world, manifesting countless billions of nayutas of inconceivable and supreme adornments, and the light praised for inconceivable kalpas (eons), which could not be exhausted. These lights arose from the Tathagata's endless freedom, universally illuminating inconceivable Buddha-lands.
諸佛出世，安立眾生於智慧門，入真實義，顯現不可思議如來化身，普照無量無數、不可思議諸佛世界及諸法界、十方一切世界、究竟法界、虛空界，持一切世界故起；普令眾生清凈平等，從如來無礙一切智佛所住生；又佛身中出無量無數、不可思議妙寶光明，本于無量無數、不可思議諸如來所修功德故，得是光明；清凈大愿，善根所起，無量佛所修習清凈不放逸行，一向專求無上菩提。得是光明，出生無量無礙善根，普令眾生於如來所，除滅疑惑，得見如來；又睹自在神力，安立無量眾生勝善根門，度眾生海，於一切佛剎為諸菩薩演說諸佛不思議法。
爾時，如來以大慈悲普覆一切，示現一切智慧莊嚴，欲令無量無邊、不可思議諸佛世界一切眾生未信者信，已信者增長善根；已增長者，令其清凈；已清凈者，令其成熟；已成熟者，令其解脫；得甚深法，具足無量智慧光明，滿足誓願，一切智心堅固不轉，不壞法性，聞真實際而不驚怖，具足解達如來實法，滿足一切諸波羅蜜，成就清凈出世善根，具足修習普賢所行，成就如來無量自在，遠離魔界入佛境界，解甚深法得不思議智，大乘弘願堅固不轉，常見諸佛得無量智、無量無邊功德藏力，發勝妙心離疑網地，滅惡清凈常依如來，于真實法堅固不轉，得入一切諸
【現代漢語翻譯】 現代漢語譯本：諸佛出世，是爲了安立眾生於智慧之門，使他們進入真實義理，顯現不可思議的如來化身，普遍照耀無量無數、不可思議的諸佛世界以及諸法界、十方一切世界、究竟法界、虛空界，因為持有這一切世界而興起；普遍令眾生清凈平等，從如來無礙一切智佛所住之處而生；又從佛身中發出無量無數、不可思議的妙寶光明，這光明本源於無量無數、不可思議的諸如來所修的功德，因此得到這種光明；清凈的大愿，善根所生起，無量佛所修習的清凈不放逸行，一心專求無上菩提。得到這種光明，出生無量無礙的善根，普遍令眾生在如來之處，消除疑惑，得見如來；又見到自在的神力，安立無量眾生殊勝的善根之門，度脫眾生之海，在一切佛剎為諸菩薩演說諸佛不可思議的法。 爾時，如來以大慈悲普遍覆蓋一切，示現一切智慧莊嚴，想要使無量無邊、不可思議的諸佛世界的一切眾生，未信者生起信心，已信者增長善根；已增長者，令其清凈；已清凈者，令其成熟；已成熟者，令其解脫；得到甚深之法，具足無量智慧光明，滿足誓願，一切智之心堅固不轉，不壞法性，聽聞真實實際而不驚恐，具足理解通達如來真實之法，滿足一切諸波羅蜜（paramita，意為到達彼岸），成就清凈出世的善根，具足修習普賢（Samantabhadra）菩薩所行，成就如來無量的自在，遠離魔界進入佛的境界，理解甚深之法得到不可思議的智慧，大乘弘願堅固不轉，常見諸佛得到無量智慧、無量無邊的功德藏力，發起殊勝微妙之心，離開疑惑之網，滅除惡業，清凈常依如來，對於真實之法堅固不轉，得以進入一切諸
【English Translation】 English version: When Buddhas appear in the world, it is to establish sentient beings in the gate of wisdom, to lead them into the true meaning, to manifest the inconceivable transformation bodies of the Tathagata (如來, Thus Come One), universally illuminating the immeasurable, countless, and inconceivable Buddha worlds, as well as all the Dharma realms, all the worlds in the ten directions, the ultimate Dharma realm, and the space realm, arising because they uphold all these worlds; universally enabling sentient beings to be pure and equal, born from where the Tathagata's unobstructed all-knowing Buddha dwells; and from the Buddha's body emanate immeasurable, countless, and inconceivable wondrous jewel lights, which originate from the merits cultivated by immeasurable, countless, and inconceivable Tathagatas, thus obtaining this light; pure great vows, arising from good roots, the pure and non-negligent practices cultivated by immeasurable Buddhas, single-mindedly seeking supreme Bodhi (菩提, enlightenment). Obtaining this light, immeasurable and unobstructed good roots are born, universally enabling sentient beings to, in the presence of the Tathagata, dispel doubts and see the Tathagata; and also witnessing the power of self-mastery, establishing the gates of superior good roots for immeasurable sentient beings, crossing the sea of sentient beings, and in all Buddha lands, expounding the inconceivable Dharma of the Buddhas for all Bodhisattvas. At that time, the Tathagata, with great compassion, universally covers all, manifesting all the adornments of wisdom, desiring to enable all sentient beings in the immeasurable, boundless, and inconceivable Buddha worlds, those who have not believed to generate faith, those who have believed to increase their good roots; those who have increased them, to purify them; those who have been purified, to mature them; those who have matured, to liberate them; to obtain the profound Dharma, to be endowed with immeasurable wisdom light, to fulfill their vows, the mind of all-knowing wisdom firm and unmoving, not destroying the nature of Dharma, hearing the true reality without fear, fully understanding and comprehending the true Dharma of the Tathagata, fulfilling all the Paramitas (波羅蜜, perfections), accomplishing pure, world-transcending good roots, fully cultivating the practices of Samantabhadra (普賢, Universal Worthy), accomplishing the immeasurable self-mastery of the Tathagata, departing from the realm of demons and entering the realm of the Buddha, understanding the profound Dharma and obtaining inconceivable wisdom, the great Mahayana (大乘, Great Vehicle) vows firm and unmoving, constantly seeing the Buddhas and obtaining immeasurable wisdom, immeasurable and boundless merit and virtue store power, generating a superior and wondrous mind, leaving the net of doubt, extinguishing evil and becoming pure, constantly relying on the Tathagata, firm and unmoving in the true Dharma, and thus entering all the
菩薩眾，常在三世諸如來家。如來顯現如是等類無量無數清凈善根，調伏眾生，悉欲令彼知佛功德，照明一切無礙慧藏。如來不可思議大神通力，於一切趣普現自在，本所志願，皆悉滿足，具足凈慧，究竟諸佛最勝善逝，成就法王一切自在，具足出生一切智門，成就最勝清凈法身。三世諸佛功德平等，一切世間無能為諭；相好嚴身具足諸力，見無厭足；於一切劫稱說如來智慧功德，自在示現，不可窮盡。一切菩薩不能究竟，普為眾生圓滿慧日，滅三世闇，逮得法王神力自在，出生無量清凈功德。
爾時，兜率天王為如來設如是等諸供具已，與無量無數阿僧祇兜率陀天子俱，恭敬合掌，白佛言：「善來世尊！善來正覺！唯愿哀愍處此宮殿。」
爾時，世尊以佛莊嚴而自莊嚴，眾生見者無不敬樂，一切菩薩之所愿求，令兜率諸天皆大歡喜，普令眾生修佛境界，種佛善根，功德無盡，逮得清凈不可壞信，常供養佛，心無厭倦。正心清凈，發起眾生求一切智故，受兜率天王請，即升一切寶莊嚴殿，如意寶藏師子之座；如此世界、四天下、兜率天宮，如來受請升一切寶莊嚴殿如意寶藏師子之座；一切十方、諸四天下、兜率天宮，一切寶莊嚴殿如意寶藏師子之座亦復如是。
爾時，一切寶莊嚴殿自然殊特，妙寶
【現代漢語翻譯】 現代漢語譯本：菩薩們，常常處於過去、現在、未來諸佛的家中。如來顯現如此等等無量無數的清凈善根，調伏眾生，都想讓他們瞭解佛的功德，照亮一切無礙的智慧寶藏。如來不可思議的大神通力，在一切道途普遍自在顯現，原本的願望，都完全滿足，具備清凈的智慧，最終成為諸佛中最殊勝的善逝（sugata，如來十號之一），成就法王的一切自在，具備出生一切智慧之門，成就最殊勝清凈的法身（dharmakāya，佛的三身之一）。過去、現在、未來諸佛的功德平等無二，世間一切都無法比擬；相好莊嚴其身，具備各種力量，見到的人沒有不感到滿足的；在一切劫中稱頌如來的智慧功德，自在示現，都無法窮盡。一切菩薩都不能完全瞭解，普遍為眾生圓滿智慧的太陽，滅除三世的黑暗，獲得法王的神力自在，出生無量清凈的功德。 當時，兜率天王（Tusita deva，欲界六天之一）為如來設定瞭如此等等的供養器具后，與無量無數阿僧祇（asamkhya，極大的數字單位）兜率陀天子一起，恭敬合掌，對佛說：『善來，世尊！善來，正覺（samyaksambuddha，佛的稱號）！唯愿您慈悲憐憫，在此宮殿安住。』 當時，世尊以佛的莊嚴來莊嚴自身，眾生見到沒有不敬佩喜悅的，這是一切菩薩所愿求的，令兜率諸天都非常歡喜，普遍令眾生修習佛的境界，種下佛的善根，功德無盡，獲得清凈不可動搖的信心，常常供養佛，心中沒有厭倦。以正心清凈，發起眾生求一切智（sarvajñā，佛的智慧）的緣故，接受兜率天王的邀請，就升上一切寶莊嚴殿，如意寶藏獅子之座；如此世界、四天下（catvāro dvīpāḥ，佛教宇宙觀中的四大洲）、兜率天宮，如來接受邀請升上一切寶莊嚴殿如意寶藏獅子之座；一切十方、諸四天下、兜率天宮，一切寶莊嚴殿如意寶藏獅子之座也是如此。 當時，一切寶莊嚴殿自然顯得特別殊勝，美妙的寶物
【English Translation】 English version: Bodhisattvas, are always in the homes of all Tathagatas (Tathāgata, one of the titles of Buddha) of the three times. The Tathagata manifests such immeasurable and countless pure roots of goodness, subduing sentient beings, all wishing to make them understand the merits of the Buddha, illuminating all unobstructed wisdom treasures. The inconceivable great spiritual power of the Tathagata manifests freely in all realms, fulfilling all original vows, possessing pure wisdom, ultimately becoming the most excellent Sugata (Sugata, one of the ten epithets of the Buddha) among all Buddhas, achieving the complete freedom of the Dharma King, possessing the gate to the birth of all wisdom, and achieving the most excellent pure Dharmakaya (Dharmakāya, one of the three bodies of the Buddha). The merits of the Buddhas of the past, present, and future are equal and incomparable, and nothing in the world can be compared to them; their forms and marks adorn their bodies, possessing all powers, and those who see them are never satiated; throughout all kalpas (kalpa, an extremely long period of time), praising the wisdom and merits of the Tathagata, their free manifestations are inexhaustible. All Bodhisattvas cannot fully comprehend, universally perfecting the sun of wisdom for sentient beings, extinguishing the darkness of the three times, attaining the divine power and freedom of the Dharma King, and giving birth to immeasurable pure merits. At that time, the Tusita deva king (Tusita deva, one of the six heavens of the desire realm), having prepared such offerings for the Tathagata, together with immeasurable and countless asamkhya (asamkhya, an extremely large number) Tusita deva sons, respectfully joined their palms and said to the Buddha: 'Welcome, World Honored One! Welcome, Perfectly Enlightened One (samyaksambuddha, a title of the Buddha)! We beseech you to have compassion and reside in this palace.' At that time, the World Honored One adorned himself with the adornments of a Buddha, and all sentient beings who saw him were filled with respect and joy. This was the wish of all Bodhisattvas, causing all the Tusita devas to be greatly delighted, universally enabling sentient beings to cultivate the realm of the Buddha, plant the roots of goodness of the Buddha, with endless merits, attaining pure and indestructible faith, constantly making offerings to the Buddha, without weariness in their hearts. With a pure and upright mind, they aroused sentient beings to seek all wisdom (sarvajñā, the wisdom of the Buddha), and accepting the invitation of the Tusita deva king, ascended to the All-Jewel Adorned Palace, the Lion Throne of the Wish-Fulfilling Treasure; in this world, the four continents (catvāro dvīpāḥ, the four continents in Buddhist cosmology), and the Tusita heaven, the Tathagata accepted the invitation and ascended to the All-Jewel Adorned Palace, the Lion Throne of the Wish-Fulfilling Treasure; in all ten directions, the four continents, and the Tusita heavens, the All-Jewel Adorned Palaces and the Lion Thrones of the Wish-Fulfilling Treasure were also the same. At that time, the All-Jewel Adorned Palace naturally appeared particularly magnificent, with wondrous treasures
莊嚴，出過諸天莊嚴之上，一切寶網彌覆其上，普雨一切妙寶雲雨、一切寶莊嚴雲雨、一切寶衣雲雨、一切栴檀雲雨、一切堅固香雲雨、一切雜寶莊嚴雲雨、不可思議眾華雲雨；自然演出不可思議妓樂音聲，宣揚如來一切種智、微妙法言。如是一切諸供養具，悉過諸天所供養上。
爾時，佛威神力，為兜率天王故，一切音樂寂然無聲，不復擾亂；天王正念，長養善根，增益大心，勇猛精進，甚大歡喜；正心清凈，即發無上菩提之心，于諸法門總持不忘。
爾時，兜率天王承佛神力，即自憶念過去佛所所種善根，以偈頌曰：
「無礙如來猶滿月， 諸吉祥中最第一， 來入眾寶莊嚴殿， 是故此處最吉祥。 無邊如來智甚深， 諸吉祥中最第一， 來入清凈金色殿， 是故此處最吉祥。 普眼如來甚明凈， 諸吉祥中最第一， 來入寶藏蓮華殿， 是故此處最吉祥。 珊瑚如來色鮮潔， 諸吉祥中最第一， 來入清凈寶藏殿， 是故此處最吉祥。 最勝如來論師子， 諸吉祥中最第一， 來入因陀寶山殿， 是故此處最吉祥。 滿月如來德無量， 諸吉祥中最第一， 來入妙寶華藏殿， 是故此處最吉祥。 無量如來光無際， 諸吉祥中最第一，
【現代漢語翻譯】 現代漢語譯本 （佛的住所）莊嚴，超越了諸天（devā）的莊嚴之上，一切寶網覆蓋其上，普遍降下一切美妙的寶雲雨、一切寶莊嚴雲雨、一切寶衣雲雨、一切栴檀（candana，一種香木）雲雨、一切堅固香雲雨、一切雜寶莊嚴雲雨、不可思議的眾多花雲雨；自然演奏出不可思議的音樂，宣揚如來（tathāgata）的一切種智（sarvajñāna，佛陀的智慧）、微妙的法言。像這樣的一切供養器具，都超過了諸天所供養的。 那時，佛以威神之力，爲了兜率天王（Tuṣita deva-rāja）的緣故，一切音樂都寂靜無聲，不再擾亂；天王正念，增長善根，增益大心，勇猛精進，非常歡喜；正心清凈，即發無上菩提之心，對於一切法門總持不忘。 那時，兜率天王承佛的神力，就自己憶念起過去佛所種的善根，用偈頌說道： 『無礙如來（tathāgata）猶如滿月，在一切吉祥中最第一，來到眾寶莊嚴的殿堂，因此這裡最吉祥。 無邊如來（tathāgata）的智慧甚深，在一切吉祥中最第一，來到清凈金色的殿堂，因此這裡最吉祥。 普眼如來（tathāgata）非常明凈，在一切吉祥中最第一，來到寶藏蓮花的殿堂，因此這裡最吉祥。 珊瑚如來（tathāgata）的顏色鮮潔，在一切吉祥中最第一，來到清凈寶藏的殿堂，因此這裡最吉祥。 最勝如來（tathāgata）如論師子，在一切吉祥中最第一，來到因陀寶山的殿堂，因此這裡最吉祥。 滿月如來（tathāgata）的功德無量，在一切吉祥中最第一，來到美妙寶華藏的殿堂，因此這裡最吉祥。 無量如來（tathāgata）的光芒無邊際，在一切吉祥中最第一，
【English Translation】 English version The adornment (of the Buddha's dwelling) surpasses the adornments of all the heavens (devā), with all precious nets covering it, universally raining down all wonderful clouds of jewels, clouds of all precious adornments, clouds of all precious garments, clouds of all sandalwood (candana) incense, clouds of all solid incense, clouds of all various precious adornments, and clouds of inconceivable multitudes of flowers; naturally producing inconceivable sounds of music, proclaiming the Tathāgata's (tathāgata) all-knowing wisdom (sarvajñāna, the wisdom of the Buddha) and subtle Dharma words. All such offerings surpass those offered by the heavens. At that time, by the Buddha's majestic power, for the sake of the Tuṣita deva-rāja (Tuṣita heaven king), all music became silent and ceased to be disturbing; the heavenly king, with right mindfulness, cultivated his roots of goodness, increased his great mind, became courageous and diligent, and was greatly delighted; with a pure mind, he immediately generated the unsurpassed Bodhi mind, and was able to retain all Dharma teachings without forgetting. At that time, the Tuṣita deva-rāja, receiving the Buddha's divine power, recalled the roots of goodness he had planted with past Buddhas, and spoke in verses: 'The unobstructed Tathāgata (tathāgata) is like a full moon, the foremost among all auspicious things, having come to the palace adorned with many treasures, therefore this place is most auspicious. The boundless Tathāgata's (tathāgata) wisdom is profound, the foremost among all auspicious things, having come to the pure golden palace, therefore this place is most auspicious. The all-seeing Tathāgata (tathāgata) is very clear and pure, the foremost among all auspicious things, having come to the palace of treasure lotus, therefore this place is most auspicious. The coral-like Tathāgata's (tathāgata) color is fresh and pure, the foremost among all auspicious things, having come to the pure treasure palace, therefore this place is most auspicious. The most victorious Tathāgata (tathāgata) is like a lion among debaters, the foremost among all auspicious things, having come to the palace of Mount Indra's jewels, therefore this place is most auspicious. The full-moon-like Tathāgata's (tathāgata) virtues are immeasurable, the foremost among all auspicious things, having come to the wonderful palace of the flower treasury, therefore this place is most auspicious. The immeasurable Tathāgata's (tathāgata) light is boundless, the foremost among all auspicious things,
來入寶樹莊嚴殿， 是故此處最吉祥。 寶幢如來離疑惑， 諸吉祥中最第一， 來入妙寶莊嚴殿， 是故此處最吉祥。 無量慧佛人師子， 諸吉祥中最第一， 來入香山莊嚴殿， 是故此處最吉祥。 功德如來光普照， 諸吉祥中最第一， 來入勝寶莊嚴殿， 是故此處最吉祥。」
如此間兜率天王承佛神力，憶念過去諸等正覺，以偈讚歎；如是十方一切世界兜率天王，各自憶念過去佛所所種善根，以偈讚歎，亦復如是。
爾時，世尊升一切寶莊嚴殿如意寶藏師子之座，結跏趺坐，清凈法身，三世諸佛境界自在皆悉平等，一向寂靜，以一切諸佛莊嚴而自莊嚴，無量無數、不可思議清凈大菩薩眾悉從他方世界來集。如來知時而為說法，法身不二，無所染著，諸佛所起，如來法身離諸所行。
爾時，一切寶莊嚴殿自然無量無數、不可思議阿僧祇諸供養具，殊特奇妙，出過諸天所供養上，所謂：華鬘、涂香、末香、寶衣、幢蓋、繒幡、種種眾寶、妓樂，恭敬供養，讚歎如來；如是等不可思議一切供養諸莊嚴具，如此世界四天下兜率天宮，一切寶莊嚴殿如意寶藏師子之座，一切十方諸佛世界亦復如是。◎
大方廣佛華嚴經卷第十三 大正藏第 09 冊 No.
【現代漢語翻譯】 現代漢語譯本 來到寶樹莊嚴的殿堂，因此這裡最為吉祥。 寶幢如來（Buddha of the Jeweled Banner）遠離疑惑，在一切吉祥中最為第一。 來到妙寶莊嚴的殿堂，因此這裡最為吉祥。 無量慧佛（Buddha of Immeasurable Wisdom）是人中獅子，在一切吉祥中最為第一。 來到香山莊嚴的殿堂，因此這裡最為吉祥。 功德如來（Buddha of Merit）的光芒普照，在一切吉祥中最為第一。 來到勝寶莊嚴的殿堂，因此這裡最為吉祥。
此時，兜率天王（Tushita Heaven King）承蒙佛的神力，憶念過去諸位正等覺者，以偈頌讚嘆；像這樣，十方一切世界的兜率天王，各自憶念過去佛所種下的善根，也以偈頌讚嘆，情況也是如此。
這時，世尊升到一切寶莊嚴殿的如意寶藏獅子座上，結跏趺坐，清凈的法身，與三世諸佛的境界自在平等，一向寂靜，以一切諸佛的莊嚴來莊嚴自身，無量無數、不可思議的清凈大菩薩眾都從其他世界前來聚集。如來知道時機成熟，便開始說法，法身不二，沒有執著，諸佛所證悟的，如來法身遠離一切所行。
這時，一切寶莊嚴殿自然涌現出無量無數、不可思議阿僧祇的各種供養器具，殊勝奇妙，超越了諸天所供養的物品，包括：花鬘、涂香、末香、寶衣、幢蓋、繒幡、各種珍寶、音樂，恭敬供養，讚歎如來；像這樣不可思議的一切供養莊嚴器具，在這個世界的四天下兜率天宮，一切寶莊嚴殿的如意寶藏獅子座，以及十方諸佛世界也是如此。
【English Translation】 English version Coming into the majestic hall of the Jewel Tree, therefore this place is most auspicious. The Tathagata of the Jeweled Banner (Bao幢如來) is free from doubt, and is the foremost among all auspicious things. Coming into the majestic hall of the Wonderful Jewel, therefore this place is most auspicious. The Buddha of Immeasurable Wisdom (無量慧佛), the lion among men, is the foremost among all auspicious things. Coming into the majestic hall of Fragrant Mountain, therefore this place is most auspicious. The Tathagata of Merit (功德如來), whose light shines universally, is the foremost among all auspicious things. Coming into the majestic hall of the Supreme Jewel, therefore this place is most auspicious.
At this time, the Tushita Heaven King (兜率天王), by the power of the Buddha, recalled the past Buddhas of Perfect Enlightenment, and praised them with verses; likewise, the Tushita Heaven Kings of all worlds in the ten directions, each recalling the good roots planted by past Buddhas, also praised them with verses, and so it was.
Then, the World Honored One ascended to the Lion Throne of the Wish-fulfilling Jewel Treasury in the Hall of All Jewel Adornments, sat in the lotus position, his pure Dharma body, the realm of all Buddhas of the three times, was free and equal, always in tranquility, adorning himself with the adornments of all Buddhas, and countless, immeasurable, inconceivable pure great Bodhisattvas gathered from other worlds. The Tathagata, knowing the time was right, began to preach the Dharma, the Dharma body is non-dual, without attachment, what all Buddhas have realized, the Tathagata's Dharma body is free from all actions.
At this time, the Hall of All Jewel Adornments naturally manifested countless, immeasurable, inconceivable asamkhyas of various offerings, supremely wonderful, surpassing the offerings of the gods, including: flower garlands, scented ointments, powdered incense, jeweled robes, banners, streamers, various treasures, and music, respectfully offering and praising the Tathagata; such inconceivable offerings and adornments, in the Tushita Heaven Palace of the four continents of this world, the Lion Throne of the Wish-fulfilling Jewel Treasury in the Hall of All Jewel Adornments, and in all the Buddha worlds of the ten directions, it was also the same.
0278 大方廣佛華嚴經
大方廣佛華嚴經卷第十四
東晉天竺三藏佛馱跋陀羅譯◎
兜率天宮菩薩雲集贊佛品第二十
爾時，佛神力故，十方各過萬佛世界塵數剎外；彼有世界，名堅固寶；次名堅固樂；次名堅固寶王；次名堅固金；次名堅固摩尼；次名堅固金剛；次名堅固蓮華；次名堅固青蓮華；次名堅固栴檀；次名堅固香。其佛號壽無盡幢；次號風幢；次號清白幢；次號威儀幢；次號明相幢；次號常幢；次號上幢；次號自在幢；次號梵幢；次號寧泰幢。彼諸菩薩，名字悉同，其名曰金剛幢；次名堅固幢；次名勇猛幢；次名夜光幢；次名智幢；次名寶幢；次名精進幢；次名離垢幢；次名真實幢；次名法幢。彼諸菩薩，各于其國佛所，凈修梵行；一一菩薩，各將萬佛世界微塵數等菩薩眷屬，來詣佛所，稽首禮敬。佛神力故，隨所來方，化作如意寶藏師子之座，充滿十方，結跏趺坐；白凈寶網，以覆其身。又放阿僧祇千億那由他光明，離垢光明，無量光明，普照十方；以正直心，攝取三寶，遠離諸惡。菩薩大愿之所興起，一切眾生觀無厭足；見者不虛，無不調伏，顯一切佛自在凈法；為一切眾生，作歸依處，勸化令發菩薩大愿。此諸菩薩，皆悉成就無量法門；所謂：遍游十方一切佛剎無所
【現代漢語翻譯】 現代漢語譯本 《大方廣佛華嚴經》卷第十四 東晉天竺三藏佛馱跋陀羅譯 兜率天宮菩薩雲集贊佛品第二十 爾時，由於佛的神力，十方各超過萬佛世界微塵數之外的剎土；那裡有世界，名為堅固寶（牢固的珍寶）；其次名為堅固樂（牢固的快樂）；其次名為堅固寶王（牢固的珍寶之王）；其次名為堅固金（牢固的金子）；其次名為堅固摩尼（牢固的摩尼寶珠）；其次名為堅固金剛（牢固的金剛）；其次名為堅固蓮華（牢固的蓮花）；其次名為堅固青蓮華（牢固的青蓮花）；其次名為堅固栴檀（牢固的檀香）；其次名為堅固香（牢固的香氣）。他們的佛號為壽無盡幢（壽命無盡的旗幟）；其次號為風幢（風的旗幟）；其次號為清白幢（清凈潔白的旗幟）；其次號為威儀幢（威嚴儀表的旗幟）；其次號為明相幢（光明相的旗幟）；其次號為常幢（永恒的旗幟）；其次號為上幢（至上的旗幟）；其次號為自在幢（自在的旗幟）；其次號為梵幢（清凈的旗幟）；其次號為寧泰幢（安寧泰平的旗幟）。那些菩薩，名字都相同，他們的名字是金剛幢（金剛的旗幟）；其次名為堅固幢（牢固的旗幟）；其次名為勇猛幢（勇猛的旗幟）；其次名為夜光幢（夜光的旗幟）；其次名為智幢（智慧的旗幟）；其次名為寶幢（珍寶的旗幟）；其次名為精進幢（精進的旗幟）；其次名為離垢幢（遠離污垢的旗幟）；其次名為真實幢（真實的旗幟）；其次名為法幢（佛法的旗幟）。那些菩薩，各自在他們國家的佛所，清凈地修行梵行；每一位菩薩，各自帶領著萬佛世界微塵數等同的菩薩眷屬，來到佛的處所，稽首禮敬。由於佛的神力，隨著他們來的方向，化作如意寶藏獅子之座，充滿十方，結跏趺坐；用白凈的寶網，覆蓋他們的身體。又放出阿僧祇千億那由他光明，離垢光明，無量光明，普遍照耀十方；以正直的心，攝取三寶，遠離各種惡行。菩薩的大愿所興起，一切眾生觀看都無厭足；見到的人不會徒勞，沒有不被調伏的，顯現一切佛自在清凈的法；為一切眾生，作為歸依之處，勸化他們發起菩薩的大愿。這些菩薩，都成就了無量的法門；所謂：遍游十方一切佛剎，無所
【English Translation】 English version The Great Extensive Buddha Flower Adornment Sutra, Volume 14 Translated by Tripiṭaka Buddhabhadra of Eastern Jin Dynasty, India Chapter 20: Assembly of Bodhisattvas in the Tuṣita Heaven Praising the Buddha At that time, due to the Buddha's spiritual power, in each of the ten directions, beyond the number of dust particles in ten thousand Buddha worlds, there were lands; there were worlds named Firm Treasure (solid treasure); next named Firm Joy (solid joy); next named Firm Treasure King (solid king of treasures); next named Firm Gold (solid gold); next named Firm Mani (solid mani jewel); next named Firm Vajra (solid vajra); next named Firm Lotus (solid lotus); next named Firm Blue Lotus (solid blue lotus); next named Firm Sandalwood (solid sandalwood); next named Firm Fragrance (solid fragrance). Their Buddhas were named Endless Life Banner (banner of endless life); next named Wind Banner (banner of wind); next named Pure White Banner (banner of pure white); next named Dignified Banner (banner of dignity); next named Bright Appearance Banner (banner of bright appearance); next named Constant Banner (banner of constancy); next named Supreme Banner (supreme banner); next named Self-Mastery Banner (banner of self-mastery); next named Brahma Banner (banner of purity); next named Peaceful Banner (banner of peace). Those Bodhisattvas, their names were all the same, their names were Vajra Banner (vajra banner); next named Firm Banner (firm banner); next named Courageous Banner (courageous banner); next named Night Light Banner (night light banner); next named Wisdom Banner (wisdom banner); next named Treasure Banner (treasure banner); next named Diligent Banner (diligent banner); next named Immaculate Banner (immaculate banner); next named Truthful Banner (truthful banner); next named Dharma Banner (dharma banner). Those Bodhisattvas, each in their own Buddha's land, purely cultivated Brahma conduct; each Bodhisattva, each leading a retinue of Bodhisattvas equal to the number of dust particles in ten thousand Buddha worlds, came to the Buddha's place, bowed their heads in reverence. Due to the Buddha's spiritual power, according to the direction they came from, transformed into wish-fulfilling treasure lion thrones, filling the ten directions, sitting in full lotus posture; with pure white treasure nets, covering their bodies. They also emitted asamkhya trillions of nayutas of light, immaculate light, immeasurable light, universally illuminating the ten directions; with upright minds, embracing the Three Jewels, staying away from all evils. The great vows of the Bodhisattvas arose, all sentient beings watched without satiety; those who saw were not in vain, none were not subdued, manifesting all the Buddhas' self-mastery pure Dharma; for all sentient beings, acting as a place of refuge, urging them to arouse the great vows of Bodhisattvas. These Bodhisattvas, all accomplished immeasurable Dharma doors; namely: traveling throughout all Buddha lands in the ten directions, without
障礙神足法門；見凈法身，無著法門；住持慧身，能為無數變化之身，往詣無量佛所法門；入無量無邊不可思議如來自在法門；無量無邊一切智法門；無量光明普照諸法無畏方便法門；盡未來劫，分別演說諸功德藏無盡辯法門；一切陀羅尼慧光普照法門；成就清凈慧眼，普觀法界法門；智慧境界，無量無邊，無縛無著，究竟如虛空法門。如此世界，兜率天宮菩薩雲集，一切世界諸四天下，兜率天宮雲集菩薩，所從來國，諸佛名號，亦復如是。
爾時，世尊從兩膝放百千億那由他光明，普照十方虛空法界等一切世界諸四天下兜率天宮，一切如來神力自在，皆悉顯現。彼諸菩薩，其有得見如來神力自在者，皆是盧舍那如來、應供、等正覺，行菩薩道，修習無量諸法門時，善知識也。是諸菩薩，常樂諸佛甚深解脫自在神力，得不壞法界身，得無礙三昧；見不思議佛，心無所著；以無礙心，充滿法界；離垢寶心，常為諸佛之所護念；得佛無量住持神力，決定究竟到于彼岸，清凈正念，速成等覺；得諸如來心之原底，入深智慧而得自在；于甚深智，究竟彼岸，清凈法身；住佛所住，得一切智，與如來等；從智寶起，皆于如來妙趣中生，開發清凈智慧法門；究竟金剛大智彼岸，成就金剛方便三昧，永離一切愚癡闇冥，教化成
【現代漢語翻譯】 現代漢語譯本 障礙神足法門（能自由自在地運用神通的修行方法）；見凈法身（清凈的法身），無著法門（不執著的修行方法）；住持慧身（以智慧為身的修行方法），能化為無數身形，前往無量佛所在之處的法門；進入無量無邊不可思議的如來自在法門；無量無邊一切智法門（通達一切智慧的修行方法）；無量光明普照諸法，無所畏懼的方便法門；盡未來劫，分別演說諸功德藏的無盡辯才法門；一切陀羅尼（總持）智慧光明普照的法門；成就清凈慧眼，普遍觀察法界的法門；智慧境界，無量無邊，無束縛無執著，最終如同虛空一般的法門。如此世界，兜率天宮（欲界天之一，彌勒菩薩所在之處）菩薩雲集，一切世界諸四天下（佛教宇宙觀中的基本世界單位），兜率天宮雲集菩薩，他們所來自的國度，諸佛的名號，也都是如此。 那時，世尊從雙膝放出百千億那由他（數量單位，表示極大的數目）光明，普照十方虛空法界等一切世界諸四天下兜率天宮，一切如來神力自在，都顯現出來。那些菩薩，凡是能夠見到如來神力自在的，都是盧舍那如來（報身佛）、應供（值得供養的聖者）、等正覺（完全覺悟的佛陀），在修行菩薩道，修習無量諸法門時，遇到的善知識。這些菩薩，常常樂於諸佛甚深解脫自在的神力，得到不壞的法界身，得到無礙的三昧（禪定）；見到不可思議的佛，心中沒有執著；以無礙的心，充滿法界；遠離垢染的寶貴心，常常被諸佛所護念；得到佛無量的住持神力，決定最終到達彼岸，清凈正念，迅速成就等覺；得到諸如來心之根本，進入深邃智慧而得自在；在甚深智慧中，到達彼岸，成就清凈法身；安住于佛所安住的境界，得到一切智慧，與如來平等；從智慧寶藏中生起，都在如來微妙的境界中產生，開發清凈智慧法門；最終到達金剛大智的彼岸，成就金剛方便三昧，永遠脫離一切愚癡黑暗，教化成就眾生。
【English Translation】 English version The Dharma gate of unimpeded supernatural powers; the Dharma gate of seeing the pure Dharma body, without attachment; the Dharma gate of abiding in the wisdom body, capable of transforming into countless bodies, going to the places of immeasurable Buddhas; the Dharma gate of entering the immeasurable, boundless, inconceivable self-mastery of the Tathagatas; the Dharma gate of immeasurable, boundless all-knowing wisdom; the Dharma gate of immeasurable light illuminating all dharmas, fearless and skillful means; the Dharma gate of inexhaustible eloquence, explaining the treasury of all merits throughout future kalpas; the Dharma gate of the light of all Dharani wisdom illuminating all; the Dharma gate of accomplishing pure wisdom eyes, universally observing the Dharma realm; the realm of wisdom, immeasurable and boundless, without bondage or attachment, ultimately like the void. In this world, Bodhisattvas gather in the Tushita Heaven (one of the heavens in the desire realm, where Bodhisattva Maitreya resides), in all the four continents of all worlds, Bodhisattvas gather in the Tushita Heaven, the countries they come from, and the names of the Buddhas, are also like this. At that time, the World Honored One emitted hundreds of thousands of billions of nayutas (a unit of number, indicating a very large number) of light from both knees, universally illuminating all the four continents of all worlds in the ten directions, the void, the Dharma realm, and the Tushita Heaven, all the self-mastery of the Tathagatas' divine power manifested. Those Bodhisattvas, all who could see the self-mastery of the Tathagatas' divine power, were all the good teachers of Vairocana Tathagata (the Sambhogakaya Buddha), worthy of offerings, the fully enlightened Buddha, when practicing the Bodhisattva path, cultivating immeasurable Dharma gates. These Bodhisattvas, always delight in the profound liberation and self-mastery of the Buddhas' divine power, obtain the indestructible Dharma realm body, obtain unobstructed Samadhi (meditative concentration); seeing the inconceivable Buddha, their minds are without attachment; with unobstructed minds, they fill the Dharma realm; their precious minds, free from defilement, are always protected by the Buddhas; they obtain the immeasurable sustaining divine power of the Buddhas, they are determined to ultimately reach the other shore, with pure right mindfulness, they quickly achieve complete enlightenment; they obtain the origin of the minds of all Tathagatas, enter profound wisdom and gain self-mastery; in profound wisdom, they reach the other shore, accomplish the pure Dharma body; they abide in the abode of the Buddhas, obtain all wisdom, and are equal to the Tathagatas; arising from the treasure of wisdom, they are all born in the wonderful realm of the Tathagatas, developing the Dharma gate of pure wisdom; ultimately reaching the other shore of diamond-like great wisdom, accomplishing the diamond-like skillful means Samadhi, forever leaving all ignorance and darkness, teaching and accomplishing sentient beings.
熟無量無邊無數眾生；諸佛一切決定自在，究竟彼岸；不著一切數，善學一切數，究竟一切數智；善住真實法，成就如是等無量無邊、不可稱數、不可窮盡、不可言說諸功德藏。
爾時，金剛幢菩薩承佛神力，普觀十方，以偈頌曰：
「如來不出世， 亦無有涅槃， 以本大願力， 顯現自在法。 是法難思議， 非心之境界， 究竟彼岸智， 乃見諸佛境。 色身非如來， 音聲亦如是， 亦不離色聲， 有佛自在力。 少智不能知， 甚深佛境界， 成就本業智， 乃達諸佛境。 諸佛無來處， 去亦無所至， 清凈妙法身， 顯現自在力。 無量世界中， 示現如來身， 廣說微妙法， 其心無所著。 無量無邊慧， 諸法無障礙， 入于深法界， 顯現自在力。 眾生及諸法， 了達無障礙， 變化身無量， 普現一切剎。 欲求一切智， 自然成正覺， 先當凈其心， 具修菩薩行。 如是見如來， 無量自在力， 除疑常親近， 無上善知識。」
爾時，堅固幢菩薩承佛神力，普觀十方，以偈頌曰：
「最上無過者， 甚深不可說， 一切語言斷， 清凈如虛空。 諦觀人師子， 無量自
【現代漢語翻譯】 現代漢語譯本 他們成熟了無量無邊無數的眾生；諸佛一切都決定自在，到達了究竟的彼岸；不執著于任何數量，善於學習一切數量，通達一切數量的智慧；安住于真實的法，成就瞭如此等等無量無邊、不可稱數、不可窮盡、不可言說的諸功德寶藏。 那時，金剛幢菩薩（Vajradhvaja Bodhisattva）承蒙佛的神力，普遍觀察十方，用偈頌說道： 『如來（Tathagata）不出世，也沒有涅槃（Nirvana），以其本來的大願力，顯現自在的法。這法難以思議，不是心所能達到的境界，唯有到達彼岸的智慧，才能見到諸佛的境界。色身不是如來，聲音也是如此，也不離色身和聲音，有佛的自在力量。少有智慧的人不能瞭解，甚深的佛的境界，成就了本來的業力智慧，才能到達諸佛的境界。諸佛沒有來處，去也沒有所至，清凈微妙的法身，顯現自在的力量。在無量的世界中，示現如來的身形，廣泛宣說微妙的法，其心沒有任何執著。擁有無量無邊的智慧，對於一切法都沒有障礙，進入到甚深的法界，顯現自在的力量。對於眾生和一切法，了達沒有障礙，變化的身形無量，普遍顯現在一切剎土。想要尋求一切智慧，自然成就正覺，首先應當清凈自己的心，具足修習菩薩的行持。如此見到如來，無量的自在力量，消除疑惑，常常親近，無上的善知識。』 那時，堅固幢菩薩（Drdhadhvaja Bodhisattva）承蒙佛的神力，普遍觀察十方，用偈頌說道： 『最上無過者，甚深不可說，一切語言都斷絕，清凈如同虛空。仔細觀察人中獅子（指佛），無量自在。』
【English Translation】 English version They have matured immeasurable, boundless, and countless sentient beings; all Buddhas are completely free and at ease, having reached the ultimate shore; they are not attached to any number, are skilled in learning all numbers, and have mastered the wisdom of all numbers; they dwell in the true Dharma, and have accomplished such immeasurable, boundless, uncountable, inexhaustible, and inexpressible treasuries of merits. At that time, Vajradhvaja Bodhisattva, empowered by the Buddha's spiritual might, universally observed the ten directions and spoke in verses: 'The Tathagata does not appear in the world, nor does he enter Nirvana; through the power of his original great vows, he manifests the Dharma of freedom. This Dharma is inconceivable, not a realm of the mind; only with the wisdom of reaching the other shore can one see the realm of the Buddhas. The physical body is not the Tathagata, nor is the voice; yet, not separate from the body and voice, there is the Buddha's power of freedom. Those with little wisdom cannot understand the profound realm of the Buddha; only by accomplishing the wisdom of original karma can one reach the realm of the Buddhas. The Buddhas have no place of coming, nor any place of going; the pure and wondrous Dharmakaya manifests the power of freedom. In immeasurable worlds, they manifest the body of the Tathagata, widely expounding the subtle Dharma, with no attachment in their minds. Possessing immeasurable and boundless wisdom, there are no obstacles to all Dharmas; entering the profound realm of Dharma, they manifest the power of freedom. For sentient beings and all Dharmas, they understand without obstruction; their transformed bodies are immeasurable, universally appearing in all lands. If one seeks all wisdom, naturally attaining perfect enlightenment, one must first purify one's mind and fully cultivate the practices of a Bodhisattva. Thus, seeing the Tathagata, with immeasurable power of freedom, dispel doubts, and always be close to the supreme good teacher.' At that time, Drdhadhvaja Bodhisattva, empowered by the Buddha's spiritual might, universally observed the ten directions and spoke in verses: 'The supreme one, without equal, is profound and inexpressible; all language is cut off, pure like the void. Carefully observe the Lion among men (referring to the Buddha), with immeasurable freedom.'
在力， 諸佛無虛妄， 世間生妄想。 導師所演說， 其法甚深妙， 隨順因緣起， 如來清凈身。 斯等大乘智， 諸佛之境界， 若欲求此智， 常應親近佛。 清凈心供養， 一切諸導師， 心常無厭足， 究竟成佛道。 無盡功德藏， 增長菩提心， 遠離諸疑惑， 觀佛無厭足。 究竟一切法， 法化生佛子， 彼悉能解了， 諸佛自在力。 智慧王所說， 欲為諸法本， 應起清凈欲， 志求無上道。 若能敬諸佛， 知報如來恩， 彼人未曾離， 一切諸導師。 如是得見聞， 諸佛及佛法， 具足清凈愿， 究竟無上道。」
爾時，勇猛幢菩薩承佛神力，普觀十方，以偈頌曰：
「有眼有日光， 能見細微色， 最勝神力故， 凈心見諸佛。 勇猛勤方便， 能盡海原底， 智慧力如是， 究竟諸佛海。 譬如好良田， 植種必滋繁， 如是凈心地， 出生諸佛法。 如貧得寶藏， 除滅飢寒苦， 菩薩得佛法， 離垢心清凈。 譬如伽陀藥， 能消一切毒， 天尊亦如是， 滅除煩惱毒。 因緣善知識， 生長信佛心， 因緣善知識， 得聞諸佛法。 無量
【現代漢語翻譯】 現代漢語譯本 在力量方面， 諸佛的教誨真實不虛，世間眾生卻常有虛妄的念頭。 導師（佛陀）所宣說的法，極其深奧微妙， 它隨著因緣而生起，如來（佛陀）的身體是清凈的。 這些都是大乘的智慧，是諸佛的境界， 如果想要獲得這種智慧，應當經常親近佛陀。 以清凈的心供養一切導師（佛陀）， 心中常不感到滿足，最終成就佛道。 擁有無盡的功德寶藏，增長菩提心（覺悟之心）， 遠離一切疑惑，觀想佛陀永不厭倦。 徹底瞭解一切法，通過佛法教化而生的佛子， 他們都能夠理解諸佛自在的力量。 智慧之王（佛陀）所說，想要成為一切法的根本， 應當生起清凈的慾望，立志追求無上的佛道。 如果能夠尊敬諸佛，知道報答如來的恩德， 這個人就不會離開一切導師（佛陀）。 這樣就能聽聞諸佛和佛法， 具足清凈的願望，最終成就無上的佛道。
這時，勇猛幢菩薩（菩薩名）承蒙佛陀的神力，普遍觀察十方世界，用偈頌說道：
有眼睛和陽光，才能看見細微的顏色， 因為最殊勝的神力，才能以清凈的心見到諸佛。 勇猛精進地修行，能夠到達大海的底部， 智慧的力量也是如此，能夠到達諸佛的智慧之海。 譬如肥沃的良田，播種后必定生長茂盛， 同樣，清凈的心地，能夠生長出諸佛的佛法。 譬如貧窮的人得到寶藏，能夠消除飢餓和寒冷， 菩薩得到佛法，能夠使心遠離污垢，變得清凈。 譬如伽陀藥（一種藥名），能夠消除一切毒素， 天尊（佛陀）也是如此，能夠消除煩惱的毒素。 因緣和善知識，能夠增長對佛陀的信心， 因緣和善知識，能夠聽聞諸佛的佛法。 無量
【English Translation】 English version In terms of power, The teachings of all Buddhas are true and not false, but sentient beings in the world often have false thoughts. The Dharma spoken by the Guide (Buddha) is extremely profound and subtle, It arises according to conditions, and the body of the Tathagata (Buddha) is pure. These are all the wisdom of the Mahayana, the realm of all Buddhas, If one wishes to obtain this wisdom, one should always be close to the Buddha. With a pure heart, make offerings to all the Guides (Buddhas), May the mind never feel satisfied, and ultimately achieve Buddhahood. Possessing an endless treasure of merit, increase the Bodhi mind (mind of enlightenment), Stay away from all doubts, and contemplate the Buddha without ever getting tired. Thoroughly understand all Dharmas, and the Buddha's children who are born through the Dharma, They are all able to understand the power of the Buddhas' freedom. What the King of Wisdom (Buddha) said, wishing to be the root of all Dharmas, One should generate pure desires and aspire to pursue the supreme path of Buddhahood. If one can respect all Buddhas and know how to repay the kindness of the Tathagata, That person will never leave all the Guides (Buddhas). In this way, one can hear and see the Buddhas and the Dharma, Possess pure vows, and ultimately achieve the supreme path of Buddhahood.
At this time, the Bodhisattva Courageous Banner (name of a Bodhisattva), empowered by the Buddha's divine power, observed the ten directions and spoke in verses:
With eyes and sunlight, one can see subtle colors, Because of the most supreme divine power, one can see all Buddhas with a pure heart. With courageous and diligent practice, one can reach the bottom of the ocean, The power of wisdom is also like this, able to reach the ocean of the Buddhas' wisdom. Just like fertile fields, when seeds are planted, they will surely grow luxuriantly, Similarly, a pure mind can give rise to the Buddhas' Dharma. Just like a poor person who obtains a treasure, able to eliminate hunger and cold, A Bodhisattva who obtains the Dharma can purify the mind from defilements. Just like the medicine of Gada (name of a medicine), which can eliminate all poisons, The Heavenly Honored One (Buddha) is also like this, able to eliminate the poison of afflictions. Conditions and good teachers can increase faith in the Buddha, Conditions and good teachers can allow one to hear the Buddhas' Dharma. Immeasurable
無數劫， 常行無上施， 若能化一人， 功德超于彼。 如來相莊嚴， 功德難思議， 諸佛功德藏， 一切莫能知。 如來等正覺， 不起於一座， 悉能遍十方， 一切諸世界。 譬如虛空性， 不生亦不滅， 諸佛法如是， 亦復無生滅。」
爾時，夜光幢菩薩承佛神力，普觀十方，以偈頌曰：
「十方諸世界， 一切群生類， 普見天人尊， 清凈妙法身。 譬如一心力， 能生種種心， 如來一法身， 出生諸佛身。 菩提無二法， 亦無有自性， 無二凈法身， 莊嚴無不現。 究竟如虛空， 猶如幻化現， 功德不可盡， 其唯諸佛境。 三世一切佛， 法身悉清凈， 隨其所應化， 普現妙色身。 未曾生想念， 我為如是像， 遠離諸希望， 自然應眾生。 不壞諸法性， 亦不著法界， 應現種種形， 教化眾生故。 法身非變化， 亦非非變化， 諸法無變化， 示現有變化。 正覺不可量， 究竟等法界， 深廣無涯底， 言語道悉斷。 一切趣道法， 如來知實義， 遊行一切剎， 未曾有障礙。」
爾時，智幢菩薩承佛神力，普觀十方，以偈頌曰：
【現代漢語翻譯】 現代漢語譯本 在無數劫的時間裡，佛陀常常進行無上的佈施。 如果能教化一個人，其功德將超越之前的佈施。 如來（Tathagata，佛的稱號）的相貌莊嚴，其功德難以思議。 諸佛的功德如同寶藏，一切眾生都無法完全瞭解。 如來等正覺（Samyak-sambuddha，完全覺悟的佛陀）不需離開座位， 就能遍及十方，到達一切世界。 譬如虛空的本性，不生也不滅， 諸佛的法也是如此，沒有生滅。
這時，夜光幢菩薩（Ratna-ketu Bodhisattva）承蒙佛的神力，普觀十方，用偈頌說道：
『十方世界，一切眾生， 都能見到天人尊（佛陀），清凈微妙的法身。 譬如一個心念的力量，能生出種種不同的心念， 如來的一法身，能化現出諸佛的法身。 菩提（Bodhi，覺悟）沒有兩種不同的法，也沒有自性， 無二的清凈法身，莊嚴顯現無處不在。 究竟如同虛空，猶如幻化顯現， 功德不可窮盡，唯有諸佛才能領悟。 過去、現在、未來一切諸佛，法身都是清凈的， 隨著所應教化的對象，普遍顯現微妙的色身。 從未生起『我就是這樣的形象』的念頭， 遠離一切希望，自然地應化眾生。 不破壞諸法的本性，也不執著於法界， 應現種種不同的形象，是爲了教化眾生。 法身不是變化，也不是非變化， 諸法沒有變化，只是示現出變化。 正覺（Samyak-sambodhi，正等覺）不可衡量，究竟等同於法界， 深廣無邊無底，言語道斷。 一切趨向正道的法，如來都知道其實質意義， 一切剎土（kshetra，佛的國土），都沒有障礙。』
這時，智幢菩薩（Jnana-ketu Bodhisattva）承蒙佛的神力，普觀十方，用偈頌說道：
【English Translation】 English version For countless kalpas (aeons), the Tathagata (Buddha) has always practiced supreme giving. If one can convert even one person, the merit surpasses that of previous giving. The Tathagata's form is majestic, and his merits are inconceivable. The merits of all Buddhas are like a treasure, which all beings cannot fully comprehend. The Samyak-sambuddha (Fully Enlightened Buddha) does not need to rise from his seat, to pervade the ten directions and reach all worlds. Like the nature of space, which is neither born nor dies, the Dharma of all Buddhas is also like this, without birth or death.
At that time, Ratna-ketu Bodhisattva, empowered by the Buddha's spiritual power, surveyed the ten directions and spoke in verses:
'All the worlds in the ten directions, all sentient beings, can see the Honored One of gods and humans (Buddha), the pure and wondrous Dharmakaya (Dharma body). Just as the power of one thought can give rise to various thoughts, the one Dharmakaya of the Tathagata can manifest the Dharmakayas of all Buddhas. Bodhi (Enlightenment) has no two different dharmas, nor does it have a self-nature, the non-dual pure Dharmakaya, majestically appears everywhere. Ultimately like space, appearing like an illusion, merit is inexhaustible, only Buddhas can comprehend it. All Buddhas of the past, present, and future, their Dharmakayas are pure, according to the beings to be converted, they universally manifest wondrous Rupakayas (form bodies). Never has the thought arisen, 'I am of such a form,' far from all desires, naturally responding to sentient beings. Not destroying the nature of all dharmas, nor clinging to the Dharmadhatu (Dharma realm), manifesting various forms, for the sake of teaching sentient beings. The Dharmakaya is neither transformation nor non-transformation, all dharmas have no transformation, only showing transformation. Samyak-sambodhi (Perfect Enlightenment) is immeasurable, ultimately equal to the Dharmadhatu, deep and vast without limit, the path of words is cut off. All dharmas that lead to the path, the Tathagata knows their true meaning, all kshetras (Buddha lands), have no obstacles.'
At that time, Jnana-ketu Bodhisattva, empowered by the Buddha's spiritual power, surveyed the ten directions and spoke in verses:
「入于深智慧， 一切無障礙， 其心無齊限， 修習菩薩行。 普於十方剎， 常見一切佛， 彼佛無處所， 法亦無所著。 一一諸如來， 自在力無量， 不可思議劫， 說之無窮盡。 三世諸眾生， 悉可知其數， 導師功德藏， 其數不可盡。 無二不思議， 應現種種身， 十方無不見， 未曾有別異。 譬如凈滿月， 普現一切水， 影像雖無量， 本月未曾二。 如是無礙智， 成就等正覺， 應現一切剎， 佛身初無二。 非一亦非二， 亦復非無量， 隨其所應化， 示現無量身。 佛身非過去， 亦復非未來， 一念現出生， 成佛入涅槃。 譬如幻化色， 不生亦不滅， 佛身亦如是， 寂然無生滅。」
爾時，寶幢菩薩承佛神力，普觀十方，以偈頌曰：
「如來身無量， 眾生見有量， 隨彼所應化， 導師為現身。 法身無處所， 充滿十方界， 佛身難思議， 如空無分際。 彼無心意識， 亦無起心想， 諸佛之境界， 究竟無生滅。 譬如無目人， 不睹內外色， 如來不出世， 不見一切法。 饒益眾生故， 如來出世間， 眾生見有出
【現代漢語翻譯】 現代漢語譯本 進入深邃的智慧，一切都沒有障礙， 他們的心沒有邊際，修習著菩薩的行持。 普遍在十方世界，常常見到一切佛， 那些佛沒有固定的處所，佛法也沒有執著。 每一位如來（Tathagata，佛的稱號），自在的力量無量無邊， 即使經過不可思議的劫數，也說不盡他們的功德。 三世（過去、現在、未來）所有的眾生，都可以知道他們的數量， 導師（佛）的功德寶藏，其數量是不可窮盡的。 無二無別，不可思議，應現種種不同的身形， 在十方世界無處不見，卻從未有任何差別。 譬如清凈圓滿的月亮，普遍顯現在一切水中， 影像雖然無數，但本來的月亮卻只有一個。 像這樣無礙的智慧，成就了等正覺（Anuttara-samyak-sambodhi，無上正等正覺）， 應現在一切世界，佛的身形本來就沒有兩個。 既不是一個，也不是兩個，也不是無數個， 隨著所應教化的對象，示現出無量的身形。 佛的身形不是過去，也不是未來， 在一念之間顯現出生，成佛並進入涅槃（Nirvana，寂滅）。 譬如幻化出來的色彩，不生也不滅， 佛的身形也是這樣，寂靜無生無滅。
這時，寶幢菩薩（Ratnaketu Bodhisattva）承蒙佛的神力，普遍觀察十方，用偈頌說道：
如來的身形無量無邊，眾生所見卻有侷限， 隨著他們所應教化的對象，導師（佛）為他們顯現身形。 法身（Dharmakaya，佛的真身）沒有固定的處所，充滿十方世界， 佛的身形難以思議，如同虛空沒有邊際。 他們沒有心意識，也沒有生起任何念頭， 諸佛的境界，究竟是無生無滅的。 譬如沒有眼睛的人，看不到內外的一切顏色， 如來如果不出現於世，就無法見到一切法（Dharma，佛法）。 爲了饒益眾生，如來才出現於世間， 眾生看到有出現
【English Translation】 English version Entering into profound wisdom, all is without obstruction, Their minds have no limits, practicing the conduct of a Bodhisattva. Universally in the ten directions, they constantly see all Buddhas, Those Buddhas have no fixed abode, and the Dharma has no attachment. Each and every Tathagata (Buddha's title), their power of freedom is immeasurable, Even through inconceivable kalpas (aeons), their merits cannot be fully described. All sentient beings of the three times (past, present, future), their numbers can be known, The treasure of the Teacher's (Buddha's) merits, its number is inexhaustible. Non-dual and inconceivable, manifesting various forms, In the ten directions, they are seen everywhere, yet never different. Like the pure and full moon, universally appearing in all waters, Though the reflections are countless, the original moon is never two. Such is the unobstructed wisdom, achieving Anuttara-samyak-sambodhi (supreme enlightenment), Manifesting in all realms, the Buddha's form is originally not two. Neither one, nor two, nor countless, According to what should be taught, manifesting countless forms. The Buddha's form is neither past nor future, In a single moment, appearing, attaining Buddhahood, and entering Nirvana (extinction). Like colors that are illusory, neither arising nor ceasing, The Buddha's form is also like this, tranquil, without arising or ceasing.
At that time, Ratnaketu Bodhisattva, empowered by the Buddha's divine strength, universally observed the ten directions, and spoke in verses:
The Tathagata's form is immeasurable, but what sentient beings see is limited, According to what they should be taught, the Teacher (Buddha) manifests forms for them. The Dharmakaya (Buddha's true body) has no fixed abode, filling the ten directions, The Buddha's form is inconceivable, like space without boundaries. They have no mind consciousness, nor do they give rise to any thoughts, The realm of the Buddhas is ultimately without arising or ceasing. Like a person without eyes, who cannot see colors inside or out, If the Tathagata does not appear in the world, one cannot see all Dharmas (teachings). For the benefit of sentient beings, the Tathagata appears in the world, Sentient beings see an appearance
， 而實無興世。 佛剎非如來， 晝夜亦如是， 年月至一念， 悉非等正覺。 眾生咸說言， 佛日出世間， 導師自覺悟， 如來非凈日。 虛妄無所有， 言語道悉斷， 三世諸如來， 出世亦如是。 譬如清凈日， 不與昏夜俱， 而說日夜相， 諸佛亦如是。 三世一切劫， 不與如來俱， 而說三世佛， 導師法如是。」
爾時，精進幢菩薩承佛神力，普觀十方，以偈頌曰：
「一切諸導師， 身同義亦然， 普於十方界， 隨應各別異。 觀察牟尼尊， 境界甚深妙， 充滿諸法界， 一切悉無餘。 如來凈法身， 非是內身數， 如來凈法身， 亦非外身數。 隨彼眾生行， 種種無量業， 是故見如來， 各各悉不同。 如來妙法身， 一切莫能數， 甚深難思議， 唯是佛境界。 如我非境界， 思量所不及， 佛法身如是， 一切莫能測。 如剎難思議， 而見凈莊嚴， 佛身亦如是， 妙相無不現。 猶如一切法， 因緣和合生， 如是因緣會， 得見諸如來。 譬如隨意珠， 悉滿眾生意， 諸佛法如是， 能滿一切愿。 無量世界中， 導師興于
【現代漢語翻譯】 現代漢語譯本 實際上並沒有所謂的『興世』（出現於世）。 佛剎（佛的國土）並非如來（佛的稱號），晝夜也是如此， 年月乃至一念，都不是等正覺（無上正等正覺）。 眾生都說，佛日（佛的智慧）出現於世間， 導師（佛的稱號）自覺悟道，如來並非是清凈的太陽。 虛妄不實，一切言語道斷， 過去、現在、未來三世的諸如來，出現於世也是如此。 譬如清凈的太陽，不與昏暗的夜晚同時存在， 卻說有日夜的現象，諸佛也是如此。 過去、現在、未來三世的一切劫（時間單位），不與如來同時存在， 卻說有三世佛，導師的法則是這樣的。
這時，精進幢菩薩（菩薩名）承蒙佛的神力，普遍觀察十方世界，用偈頌說道：
『一切諸導師（佛的稱號），他們的身形和意義都是相同的， 普遍在十方世界，隨著眾生的根器而各有不同。 觀察牟尼尊（釋迦牟尼佛的尊稱），他的境界極其深奧微妙， 充滿一切法界（宇宙），一切無所遺漏。 如來清凈的法身（佛的真身），不是內在身體的一部分， 如來清凈的法身，也不是外在身體的一部分。 隨著眾生的行為，種種無量的業力， 所以見到的如來，各各都不相同。 如來微妙的法身，一切都無法計數， 極其深奧難以思議，唯有佛才能瞭解其境界。 就像我（精進幢菩薩）的境界，思量所不能及， 佛的法身也是如此，一切都無法測度。 就像佛剎（佛的國土）難以思議，卻能見到清凈莊嚴， 佛身也是如此，微妙的相好無不顯現。 猶如一切法，因緣和合而生， 如此因緣聚合，才能見到諸如來。 譬如如意寶珠，能滿足眾生的心意， 諸佛的法也是如此，能滿足一切願望。 在無量世界中，導師（佛的稱號）出現于
【English Translation】 English version And in reality, there is no such thing as 『arising in the world.』 Buddha-lands (buddha's realm) are not the Tathagata (buddha's title), and day and night are also like this, Years, months, and even a single thought are not Samyak-sambodhi (supreme perfect enlightenment). All sentient beings say that the sun of the Buddha (buddha's wisdom) appears in the world, The Guide (buddha's title) is self-enlightened, the Tathagata is not a pure sun. It is illusory and without substance, all paths of language are cut off, The Tathagatas of the three times (past, present, future) also appear in the world like this. For example, the pure sun does not exist simultaneously with the dark night, Yet we speak of the phenomena of day and night, the Buddhas are also like this. All kalpas (time unit) of the three times do not exist simultaneously with the Tathagata, Yet we speak of the Buddhas of the three times, the Guide's Dharma is like this.
At that time, Bodhisattva Viryadhvaja (name of a bodhisattva), empowered by the Buddha's spiritual power, universally observed the ten directions and spoke in verses:
『All the Guides (buddha's title), their forms and meanings are the same, Universally in the ten directions, they vary according to the capacities of sentient beings. Observing Muni (honorific title for Shakyamuni Buddha), his realm is extremely profound and subtle, It fills all of the Dharma-realm (universe), leaving nothing out. The pure Dharma-body (buddha's true body) of the Tathagata is not part of the inner body, The pure Dharma-body of the Tathagata is also not part of the outer body. According to the actions of sentient beings, various immeasurable karmas, Therefore, the Tathagatas seen are all different. The subtle Dharma-body of the Tathagata cannot be counted, It is extremely profound and inconceivable, only the Buddha can understand its realm. Just as my (Viryadhvaja Bodhisattva) realm is beyond the reach of thought, The Buddha's Dharma-body is also like this, it cannot be measured by anything. Just as Buddha-lands (buddha's realm) are inconceivable, yet we see their pure adornments, The Buddha's body is also like this, its subtle marks and characteristics are all manifested. Just as all dharmas (phenomena) arise from the union of causes and conditions, It is through the gathering of such causes and conditions that we can see the Tathagatas. For example, the wish-fulfilling jewel can satisfy the minds of sentient beings, The Dharma of the Buddhas is also like this, it can fulfill all wishes. In immeasurable worlds, the Guide (buddha's title) appears in
世， 如來本願力， 普應十方界。」
爾時，離垢幢菩薩承佛神力，普觀十方，以偈頌曰：
「諸佛智慧光， 圓滿凈世間， 能凈世間已， 令入諸佛法。 設有人慾見， 眾生數等佛， 如來一切應， 而實無來處。 專唸佛境界， 生起無量心， 所見諸如來， 其數與心等。 具足白凈法， 名聞滿十方， 彼於一切智， 其心安不動。 導師為眾生， 如應演說法， 隨所宜見處， 普現最勝身。 佛身非我所， 世界亦如是， 說心非我所， 覺無我菩提。 一切人師子， 無量自在力， 示現念等身， 種種相莊嚴。 世間則是身， 身即是最勝， 知身真實性， 是佛無礙智。 一切知見人， 普明照諸法， 佛法及菩提， 求悉不可得。 導師無來去， 亦復無所住， 遠離諸顛倒， 清凈等正覺。」
爾時，真實幢菩薩承佛神力，普觀十方，以偈頌曰：
「正覺游十方， 一切諸世界， 不離於一剎， 普現諸國土。 如來自在力， 應現一切身， 得道轉法輪， 究竟般涅槃。 誰為思議佛？ 誰為不思議？ 誰見諸如來？ 誰為等正覺？ 一切法皆如，
【現代漢語翻譯】 現代漢語譯本 『世尊，如來本願的力量，普遍應化於十方世界。』
當時，離垢幢菩薩（離垢：遠離塵垢，幢：旗幟，菩薩：覺悟的有情）承蒙佛的神力，普遍觀察十方，以偈頌說道：
『諸佛的智慧之光，圓滿地照耀著世間，能夠凈化世間之後，使眾生進入諸佛的法門。 假設有人想要見到，數量如同眾生一樣多的佛，如來都能應現，而實際上並沒有來處。 專心憶念佛的境界，生起無量的心，所見到的諸如來，其數量與心念相等。 具足清凈的法，名聲傳遍十方，他們對於一切智慧，內心安穩不動搖。 導師爲了眾生，根據他們的根器演說佛法，隨其所宜見到的地方，普遍示現最殊勝的身體。 佛身不是我所擁有的，世界也是如此，說心也不是我所擁有的，覺悟無我的菩提。 一切人中的獅子（指佛），具有無量的自在力量，示現與念頭相應的身體，以種種相好莊嚴。 世間就是身體，身體就是最殊勝的，了知身體的真實本性，是佛無礙的智慧。 一切知見的人，普遍明照諸法，佛法以及菩提，尋求都不可得。 導師沒有來去，也沒有所住之處，遠離一切顛倒，清凈地證得正等正覺。』
當時，真實幢菩薩（真實：真實不虛，幢：旗幟，菩薩：覺悟的有情）承蒙佛的神力，普遍觀察十方，以偈頌說道：
『正覺（指佛）游化於十方，一切諸世界，不離開一個剎那，普遍顯現於各個國土。 如來具有自在的力量，應現一切身形，得道之後轉法輪，最終進入般涅槃（不生不滅的境界）。 誰能思議佛的境界？誰不能思議？誰能見到諸如來？誰能證得正等正覺？ 一切法都是如如不動，
【English Translation】 English version 'World Honored One, the power of the Tathagata's (如來) original vows universally responds to the ten directions.'
At that time, the Bodhisattva (菩薩) L垢幢 (L垢: free from defilement, 幢: banner) , empowered by the Buddha's (佛) spiritual power, observed the ten directions and spoke in verse:
'The light of the Buddhas' (諸佛) wisdom, perfectly illuminates the world, able to purify the world, and lead beings into the Buddhas' Dharma (法). If someone wishes to see, Buddhas as numerous as beings, the Tathagata (如來) can manifest in response, yet in reality there is no place of coming. Focusing the mind on the realm of the Buddha, giving rise to immeasurable minds, the Tathagatas seen, their number is equal to the mind. Possessing pure Dharma, their fame fills the ten directions, their minds are stable and unmoving regarding all wisdom. The guide, for the sake of beings, expounds the Dharma according to their needs, appearing in the most excellent form wherever it is appropriate to be seen. The Buddha's body is not mine, the world is also like this, saying the mind is not mine, realizing the Bodhi (菩提) of no-self. All the lions among humans (referring to the Buddha), possess immeasurable power, manifesting bodies corresponding to thoughts, adorned with various marks. The world is the body, the body is the most excellent, knowing the true nature of the body, is the Buddha's unobstructed wisdom. All those who know and see, universally illuminate all Dharmas, the Buddha's Dharma and Bodhi, seeking them is unattainable. The guide has no coming or going, nor any place of dwelling, far from all inversions, purely attaining perfect enlightenment.'
At that time, the Bodhisattva (菩薩) 真實幢 (真實: true, 幢: banner), empowered by the Buddha's (佛) spiritual power, observed the ten directions and spoke in verse:
'The Perfectly Enlightened One (正覺) travels in the ten directions, in all the worlds, without leaving a single moment, universally appearing in all lands. The Tathagata (如來) has the power of freedom, manifesting all forms, attaining the Way and turning the Dharma wheel, ultimately entering Parinirvana (般涅槃). Who can conceive of the Buddha? Who cannot conceive? Who sees the Tathagatas? Who attains perfect enlightenment? All Dharmas are thus,
諸佛境亦然， 乃至無一法， 如中有生滅。 眾生虛妄故， 是佛是世界， 若解真實者， 無佛無世界。 令眾歡喜故， 普現一切前， 如來所現身， 畢竟不可得。 遠離一切障， 無礙安隱住， 除滅諸留難， 具足諸佛法。 一切諸如來， 神通力自在， 悉於三世中， 求之不可得。 如是知心識， 明解一切法， 一切知見人， 速成等正覺。 如來自在力， 但有假言說， 諸佛及自在， 一切言語斷。」
爾時，法幢菩薩承佛神力，普觀十方，以偈頌曰：
「寧于無量劫， 具受一切苦， 終不遠如來， 不睹自在力。 無量生死中， 未曾發道心， 若聞見如來， 具足佛菩提。 聰達明慧者， 若發一道心， 汝莫生疑惑， 自謂不成佛。 無量無數劫， 菩提心難得， 若能一心求， 究竟無上道。 設於唸唸中， 供養無量佛， 不知是方便， 彼猶非供養。 若聞如是法， 諸佛從此生， 無量劫受苦， 決定求菩提。 一聞摩訶衍， 諸佛所乘乘， 一切法界中， 三世為導師。 雖盡未來劫， 一切諸佛剎， 不解方便者， 終不成菩提。
【現代漢語翻譯】 現代漢語譯本 諸佛的境界也是如此，乃至沒有一法，如同其中有生滅變化。 眾生因為虛妄的執著，才會有佛和世界的概念，如果理解了真實，就沒有佛也沒有世界。 爲了讓眾生歡喜，佛會普遍顯現在一切眾生面前，但如來所顯現的身體，畢竟是不可執著的。 遠離一切障礙，無礙安穩地住于其中，消除一切留難，具足諸佛的法。 一切如來，神通力量自在無礙，在過去、現在、未來三世中，都無法尋覓得到。 如果能這樣認識心識，明瞭通達一切法，這樣一切知見的人，就能迅速成就無上正等正覺（Anuttara-samyak-sambodhi）。 如來的自在力量，只是假借言語來表達，諸佛和自在的境界，一切言語都無法描述。
這時，法幢菩薩（Dharma-ketu Bodhisattva）承蒙佛的神力加持，普遍觀察十方世界，用偈頌說道：
『寧願在無量劫中，承受一切痛苦，也終不遠離如來，不失去見到如來自在力量的機會。 在無量生死輪迴中，如果未曾發起求道之心，如果能聽聞見到如來，就能具足佛的菩提智慧。 聰慧通達的人，如果能發起求道之心，你不要產生疑惑，認為自己不能成佛。 無量無數劫以來，菩提心難以獲得，如果能一心求道，終將成就無上之道。 即使在每一個念頭中，都供養無量諸佛，如果不知道這是方便法門，那還不是真正的供養。 如果聽聞這樣的法，諸佛都是由此而生，即使經歷無量劫的痛苦，也必定會求得菩提。 一旦聽聞大乘佛法（Mahayana），這是諸佛所乘坐的法乘，在一切法界中，是過去、現在、未來三世的導師。 即使窮盡未來無量劫，遍歷一切諸佛剎土，如果不理解方便法門，終究不能成就菩提。』
【English Translation】 English version The realms of all Buddhas are also like this, to the point that there is not a single dharma (phenomenon), as if there is arising and ceasing within them. It is because of the illusory nature of sentient beings that there are concepts of Buddhas and worlds. If one understands the truth, there is neither Buddha nor world. To bring joy to sentient beings, Buddhas appear universally before all, but the body manifested by the Tathagata (Buddha), is ultimately unattainable. Being far from all obstacles, dwelling in unobstructed peace, eliminating all difficulties, and possessing all the dharmas of the Buddhas. All Tathagatas, with their unobstructed power of spiritual abilities, cannot be found in the past, present, or future. If one can understand the mind in this way, and clearly comprehend all dharmas, such a person of all knowledge and insight will quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). The Tathagata's power of freedom is merely expressed through provisional language. The realms of Buddhas and freedom are beyond all words.
At that time, Dharma-ketu Bodhisattva, empowered by the Buddha's spiritual strength, observed the ten directions and spoke in verses:
'I would rather endure all suffering for immeasurable kalpas (eons), than be far from the Tathagata and not witness the power of freedom. In countless cycles of birth and death, if one has not yet generated the aspiration for the path, if one can hear and see the Tathagata, one will possess the wisdom of Buddha's Bodhi. If a wise and intelligent person generates the aspiration for the path, you should not doubt yourself, thinking that you cannot become a Buddha. For countless kalpas, the Bodhi mind is difficult to obtain. If one can seek it with a single mind, one will ultimately achieve the unsurpassed path. Even if one makes offerings to countless Buddhas in every single thought, if one does not understand that this is a skillful means, it is still not true offering. If one hears such a dharma, from which all Buddhas arise, even after enduring suffering for countless kalpas, one will surely seek Bodhi. Once one hears the Mahayana (Great Vehicle), the vehicle ridden by all Buddhas, in all realms of dharma, it is the guide for the past, present, and future. Even if one exhausts the future kalpas, and travels through all Buddha lands, if one does not understand skillful means, one will ultimately not achieve Bodhi.'
過去無量劫， 流轉于生死， 不知真實法， 如來所起處。 諸法不可壞， 亦無壞法者， 照明諸世間， 示現自在法。」◎◎
大方廣佛華嚴經金剛幢菩薩十回向品第二十一之一
爾時，金剛幢菩薩承佛神力，入菩薩明智三昧正受。入正受已，十方各過百萬佛剎微塵數等世界之外，各見百萬佛剎微塵數諸佛；是諸如來，悉號金剛幢。
時，彼諸佛告金剛幢菩薩言：「善哉！善哉！佛子！乃能入是菩薩明智三昧正受。善男子！十方各百萬佛剎微塵數等世界諸佛，加汝神力故，乃能入是三昧正受。又盧舍那佛本願力故、威神力故、汝智慧清凈故、諸菩薩善根力故、欲令菩薩得清凈無所畏故、得無礙不斷辯故、入無礙智地故、入佛一切智廣大心故、具足無盡諸善根故、滿足無礙白凈法故、入普門法界故、顯現一切佛神力變化故、凈念過去際智慧不斷故、分別一切佛住持諸根故、以無量法門廣說法故、聞持了知無量法故、具足演說十回向故、攝取一切菩薩諸善根故、安住出世間法故、一切智不斷絕故、開發大愿故、入真實義故、知法界故、令一切菩薩悉歡喜故、修一切佛同善根故、護持一切如來性故。
「善男子！汝當承佛神力，演說此法，安住佛家故、長養出世間諸功德
【現代漢語翻譯】 現代漢語譯本 在過去無量劫的時間裡，我們流轉于生死輪迴之中，不瞭解真實的佛法，以及如來（Tathagata，佛的稱號）證悟的境界。 一切法（dharma，宇宙的真理或法則）本質上是不可毀壞的，也沒有能真正毀壞法的人。佛的光明照耀著所有世間，展現出自在無礙的法。
《大方廣佛華嚴經》金剛幢菩薩十回向品第二十一之一
當時，金剛幢菩薩（Vajradhvaja Bodhisattva）憑藉佛的神力，進入了菩薩明智三昧（Bodhisattva's Samadhi of Clear Wisdom）的正定。進入正定后，他在十方世界，每個方向都超越了百萬佛剎微塵數（a million Buddha-lands' dust particles）的世界之外，各自見到百萬佛剎微塵數諸佛；這些如來，都名為金剛幢。
那時，那些佛告訴金剛幢菩薩說：『太好了！太好了！佛子！你竟然能夠進入這菩薩明智三昧的正定。善男子！十方每個方向百萬佛剎微塵數等世界諸佛，加持你的神力，你才能進入這個三昧正定。又因為盧舍那佛（Vairocana Buddha）的本願力、威神力，你的智慧清凈，諸菩薩的善根力，爲了讓菩薩得到清凈無所畏懼，得到無礙不斷的辯才，進入無礙智地，進入佛的一切智廣大心，具足無盡的善根，圓滿無礙的清凈法，進入普門法界，顯現一切佛的神力變化，清凈憶念過去際的智慧不斷絕，分別一切佛住持的諸根，以無量法門廣為說法，聽聞並了知無量法，具足演說十回向，攝取一切菩薩的善根，安住于出世間法，一切智不斷絕，開發大愿，進入真實義，了知法界，令一切菩薩都歡喜，修一切佛相同的善根，護持一切如來的本性。
『善男子！你應當承佛的神力，演說此法，安住于佛的家業，增長出世間的各種功德。』
【English Translation】 English version In the past, through countless kalpas (aeons), we have been transmigrating in the cycle of birth and death, not knowing the true Dharma (the teachings of the Buddha), nor the place where the Tathagata (the Buddha) arises. All dharmas (phenomena, truths) are essentially indestructible, and there is no one who can truly destroy them. The light of the Buddha illuminates all worlds, manifesting the unhindered and free Dharma.
The Avatamsaka Sutra, Chapter 21, Part 1: The Ten Dedications of Vajradhvaja Bodhisattva
At that time, Vajradhvaja Bodhisattva, by the power of the Buddha, entered the Samadhi of Clear Wisdom of the Bodhisattva. Having entered this samadhi, in each of the ten directions, beyond a number of worlds equal to a million Buddha-lands' dust particles, he saw a number of Buddhas equal to a million Buddha-lands' dust particles; all these Tathagatas were named Vajradhvaja.
Then, those Buddhas said to Vajradhvaja Bodhisattva: 'Excellent! Excellent! Son of the Buddha! You are able to enter this Samadhi of Clear Wisdom of the Bodhisattva. Good man! The Buddhas in each of the ten directions, in a number of worlds equal to a million Buddha-lands' dust particles, have added their divine power to you, so that you are able to enter this samadhi. Also, because of the original vows and majestic power of Vairocana Buddha, because of the purity of your wisdom, because of the power of the good roots of all Bodhisattvas, in order to enable Bodhisattvas to attain pure fearlessness, to attain unobstructed and continuous eloquence, to enter the ground of unobstructed wisdom, to enter the vast mind of the Buddha's all-knowing wisdom, to be complete with endless good roots, to fulfill the unobstructed pure Dharma, to enter the universal Dharma realm, to manifest all the Buddha's divine powers and transformations, to purify the continuous wisdom of remembering the past, to distinguish all the faculties that the Buddhas uphold, to extensively preach the Dharma with countless methods, to hear and understand countless dharmas, to fully expound the ten dedications, to gather all the good roots of all Bodhisattvas, to abide in the Dharma beyond the world, to ensure that all-knowing wisdom is not cut off, to develop great vows, to enter the true meaning, to understand the Dharma realm, to make all Bodhisattvas rejoice, to cultivate the same good roots as all Buddhas, and to protect the nature of all Tathagatas.'
'Good man! You should, by the power of the Buddha, expound this Dharma, abide in the Buddha's family, and cultivate all the merits of transcending the world.'
故、入陀羅尼光明故、入諸佛不滅度法故、普照法界故、積集白凈離惡法故、住廣智慧境界住故、住無障礙法光明住故。」
爾時，諸佛即與金剛幢菩薩無量智慧，與善方便分別句身無留礙辯、與無障礙法明、與一切如來所共之身、與無量微妙音聲、與諸菩薩不可思議三昧方便、與等心迴向善根智慧、與觀察一切法出生無量方便、與一切處說法無斷辯才。何以故？彼三昧善根力故。
爾時，諸佛各申右手，摩金剛幢菩薩頂；摩其頂已，時，彼菩薩即從定起，告眾菩薩言：「佛子！是菩薩摩訶薩不可思議大愿，悉普救護一切眾生；菩薩摩訶薩立此愿已，修學三世諸佛迴向。
「佛子！何等為菩薩摩訶薩迴向？菩薩摩訶薩迴向有十；去、來、今佛，悉共演說。何等為十？一者、救護一切眾生，離眾生相迴向；二者、不壞迴向；三者、等一切佛迴向；四者、至一切處迴向；五者、無盡功德藏迴向；六者、隨順平等善根迴向；七者、隨順等觀一切眾生迴向；八者、如相迴向；九者、無縛無著解脫迴向；十者、法界無量回向。佛子！是為菩薩摩訶薩十種迴向，三世諸佛所共演說。
「佛子！何等為救護一切眾生離眾生相迴向？此菩薩摩訶薩行檀波羅蜜；凈尸波羅蜜；修羼提波羅蜜；行毗梨耶波羅蜜；入
【現代漢語翻譯】 現代漢語譯本：因此，因為進入陀羅尼（總持）光明，因為進入諸佛不滅度的法，因為普照法界，因為積聚清凈無染的善法，因為安住于廣闊智慧的境界，因為安住于無障礙的法光明之中。 那時，諸佛立即給予金剛幢菩薩無量的智慧，給予他善巧方便的分別句身無礙辯才，給予他無障礙的法明，給予他一切如來所共有的身，給予他無量微妙的音聲，給予他諸菩薩不可思議的三昧方便，給予他等同心意的迴向善根智慧，給予他觀察一切法生起的無量方便，給予他在一切處說法無間斷的辯才。為什麼呢？因為他三昧善根的力量。 那時，諸佛各自伸出右手，摩金剛幢菩薩的頭頂；摩頂之後，當時，那位菩薩立即從禪定中起身，告訴眾菩薩說：『佛子們！這是菩薩摩訶薩不可思議的大愿，普遍救護一切眾生；菩薩摩訶薩立下此愿之後，修學三世諸佛的迴向。』 『佛子們！什麼是菩薩摩訶薩的迴向？菩薩摩訶薩的迴向有十種；過去、現在、未來的佛，都共同宣說。是哪十種呢？第一，救護一切眾生，遠離眾生相的迴向；第二，不壞迴向；第三，等同一切佛的迴向；第四，到達一切處的迴向；第五，無盡功德藏的迴向；第六，隨順平等善根的迴向；第七，隨順等觀一切眾生的迴向；第八，如實相的迴向；第九，無縛無著解脫的迴向；第十，法界無量的迴向。佛子們！這就是菩薩摩訶薩的十種迴向，是三世諸佛共同宣說的。』 『佛子們！什麼是救護一切眾生，遠離眾生相的迴向？這位菩薩摩訶薩修行檀波羅蜜（佈施波羅蜜）；清凈尸波羅蜜（持戒波羅蜜）；修習羼提波羅蜜（忍辱波羅蜜）；修行毗梨耶波羅蜜（精進波羅蜜）；進入
【English Translation】 English version: Therefore, because of entering the light of Dharani (total retention), because of entering the Dharma of the Buddhas' non-extinction, because of universally illuminating the Dharma realm, because of accumulating pure and undefiled good Dharmas, because of abiding in the realm of vast wisdom, because of abiding in the light of unobstructed Dharma. At that time, the Buddhas immediately bestowed upon Vajra Banner Bodhisattva immeasurable wisdom, gave him the eloquence of skillful means in distinguishing phrases without hindrance, gave him the unobstructed Dharma light, gave him the body shared by all Tathagatas, gave him immeasurable subtle sounds, gave him the inconceivable Samadhi means of the Bodhisattvas, gave him the wisdom of equal-minded dedication of good roots, gave him the immeasurable means of observing the arising of all Dharmas, gave him the uninterrupted eloquence of speaking Dharma in all places. Why? Because of the power of his Samadhi good roots. At that time, each of the Buddhas extended their right hand and stroked the crown of Vajra Banner Bodhisattva; after stroking his crown, at that moment, that Bodhisattva immediately arose from Samadhi and told the Bodhisattvas, 'Buddha-sons! This is the inconceivable great vow of the Bodhisattva Mahasattva, to universally protect and save all sentient beings; after establishing this vow, the Bodhisattva Mahasattva cultivates the dedication of the Buddhas of the three times.' 'Buddha-sons! What is the dedication of the Bodhisattva Mahasattva? The dedication of the Bodhisattva Mahasattva is tenfold; the Buddhas of the past, present, and future all jointly expound it. What are the ten? First, the dedication of protecting all sentient beings, being apart from the appearance of sentient beings; second, the indestructible dedication; third, the dedication equal to all Buddhas; fourth, the dedication of reaching all places; fifth, the dedication of the inexhaustible treasury of merit; sixth, the dedication of according with equal good roots; seventh, the dedication of according with equally observing all sentient beings; eighth, the dedication of suchness; ninth, the dedication of liberation without bondage or attachment; tenth, the dedication of the immeasurable Dharma realm. Buddha-sons! These are the ten kinds of dedication of the Bodhisattva Mahasattva, jointly expounded by the Buddhas of the three times.' 'Buddha-sons! What is the dedication of protecting all sentient beings, being apart from the appearance of sentient beings? This Bodhisattva Mahasattva practices Dana Paramita (perfection of giving); purifies Sila Paramita (perfection of morality); cultivates Ksanti Paramita (perfection of patience); practices Virya Paramita (perfection of diligence); enters
禪波羅蜜；分別般若波羅蜜；修行積集、慈哀、愍悲、歡悅、喜堪、忍舍，修如是等無量善根。修善根已，作如是念：『我所修習善根，悉以饒益一切眾生，究竟清凈；以此所修善根，令一切眾生，皆悉除滅地獄、餓鬼、畜生、閻羅王等，無量苦惱。』復作是念：『我以此善根迴向，為一切眾生作舍，令滅苦陰故；為一切眾生作護，令解脫煩惱故；為一切眾生作歸，令離恐怖故；為一切眾生作趣，令至一切智地故；為一切眾生作安隱，令得究竟安隱處故；為一切眾生作大明，令滅癡冥，得慧光故；為一切眾生作炬，令滅無明闇故；為一切眾生作燈，令得安住究竟明凈故；為一切眾生作導，令入方便法故；為一切眾生作主寶臣，令得無礙凈智身故。』佛子！菩薩摩訶薩以如是等無量善根迴向，令一切眾生究竟一切智。
「佛子！此菩薩摩訶薩為怨親故，以諸善根迴向，等無差別。何以故？菩薩摩訶薩入平等觀，無怨親故。常以愛眼，視諸眾生；若眾生懷惡，于菩薩所，起怨逆心；菩薩摩訶薩為一切眾生，作善知識，廣為分別諸深妙法。譬如大海，一切眾毒所不能壞；菩薩亦復如是，一切童蒙愚癡無智，不知報恩，瞋恚貢高，破戒生盲，如是等類，無量過惡，不能動亂菩薩道心。
「譬如日天子出，普照天下
【現代漢語翻譯】 現代漢語譯本：禪定波羅蜜（Dhyana Paramita，通過禪定達到的彼岸）；分別般若波羅蜜（Vipashyana Prajna Paramita，通過智慧洞察達到的彼岸）；修行積累、慈愛、憐憫、悲憫、歡喜、喜悅、忍耐、捨棄，修習如此等等無量的善根。修習善根之後，這樣想：『我所修習的善根，全部用來利益一切眾生，達到究竟的清凈；用我所修習的善根，讓一切眾生，都能夠消除地獄、餓鬼、畜生、閻羅王等等，無量的苦惱。』又這樣想：『我用這些善根迴向，為一切眾生做庇護所，讓他們滅除苦陰；為一切眾生做保護，讓他們解脫煩惱；為一切眾生做歸宿，讓他們遠離恐怖；為一切眾生做引導，讓他們到達一切智地；為一切眾生做安穩，讓他們得到究竟安穩的處所；為一切眾生做大光明，讓他們滅除愚癡的黑暗，得到智慧的光明；為一切眾生做火炬，讓他們滅除無明的黑暗；為一切眾生做燈，讓他們安住于究竟的明凈；為一切眾生做嚮導，讓他們進入方便法；為一切眾生做最珍貴的主人，讓他們得到無礙清凈的智慧之身。』佛子！菩薩摩訶薩用如此等等無量的善根迴向，讓一切眾生最終達到一切智。 「佛子！這位菩薩摩訶薩爲了怨敵和親人，用所有的善根迴向，平等沒有差別。為什麼呢？菩薩摩訶薩進入平等觀，沒有怨親的分別。常常用慈愛的眼光看待一切眾生；如果眾生心懷惡意，對菩薩產生怨恨和違逆之心；菩薩摩訶薩為一切眾生做善知識，廣泛地為他們分別講解各種深奧微妙的佛法。譬如大海，一切毒物都不能破壞它；菩薩也是這樣，一切愚昧無知、不報恩、嗔恨傲慢、破戒盲目的人，像這樣等等，無量的過錯，都不能動搖菩薩的道心。 「譬如太陽出來，普照天下。
【English Translation】 English version: Dhyana Paramita (Perfection of Meditation); Vipashyana Prajna Paramita (Perfection of Insight Wisdom); cultivating and accumulating, loving-kindness, compassion, sympathetic joy, equanimity, patience, and detachment, cultivating such immeasurable roots of goodness. Having cultivated roots of goodness, one thinks thus: 『All the roots of goodness that I have cultivated, I dedicate entirely to benefit all sentient beings, to achieve ultimate purity; with these roots of goodness that I have cultivated, may all sentient beings be able to eliminate the immeasurable sufferings of hell, hungry ghosts, animals, Yama (the king of the underworld), and so on.』 And one thinks thus: 『I dedicate these roots of goodness, to be a shelter for all sentient beings, so that they may extinguish the aggregates of suffering; to be a protection for all sentient beings, so that they may be liberated from afflictions; to be a refuge for all sentient beings, so that they may be free from fear; to be a guide for all sentient beings, so that they may reach the stage of omniscience; to be a peace for all sentient beings, so that they may attain the ultimate place of peace; to be a great light for all sentient beings, so that they may extinguish the darkness of ignorance and attain the light of wisdom; to be a torch for all sentient beings, so that they may extinguish the darkness of ignorance; to be a lamp for all sentient beings, so that they may abide in ultimate clarity and purity; to be a guide for all sentient beings, so that they may enter the expedient Dharma; to be the most precious master for all sentient beings, so that they may attain the unobstructed and pure body of wisdom.』 O son of Buddha! The Bodhisattva Mahasattva dedicates such immeasurable roots of goodness, so that all sentient beings may ultimately attain omniscience. 「O son of Buddha! This Bodhisattva Mahasattva, for the sake of enemies and loved ones, dedicates all roots of goodness equally, without any difference. Why is this so? Because the Bodhisattva Mahasattva enters into the view of equality, without the distinction of enemies and loved ones. He always regards all sentient beings with loving eyes; if sentient beings harbor evil intentions, and develop resentment and opposition towards the Bodhisattva; the Bodhisattva Mahasattva acts as a good teacher for all sentient beings, widely explaining various profound and subtle Dharmas for them. Just like the great ocean, which cannot be destroyed by any poison; the Bodhisattva is also like this, all ignorant, ungrateful, hateful, arrogant, precept-breaking, and blind beings, such as these, with immeasurable faults, cannot disturb the Bodhisattva』s mind of the path. 「Just like the sun rises, illuminating the whole world.
，不以盲人故，隱而不現；又復不以乾闥婆城，四域塵曀，阿修羅障，閻浮樹蔭，及余山障，如是等類無量障蔽故，隱而不現。菩薩摩訶薩亦復如是，常正憶念，未曾散亂，深廣安諦，心無憂戚；正意思惟，悉欲究竟功德智慧，清凈法光，普照世間；示真實義，凈修一切諸法智門，為諸眾生，常修善根。一切眾生，有無量惡；菩薩摩訶薩不以惡眾生故，嫌恨退沒，不行迴向；不以難調伏眾生故，退舍善根，不行迴向。雖有眾生，邪見瞋濁；于大莊嚴，其心不轉，不捨大愿，救護眾生。若見眾生，濁惡無信，不知報恩；修習菩提，未曾懈廢。若與愚癡童蒙共事，心無憂惱。何以故？我以明凈圓滿慧日，出於世間，清凈調伏一切眾生。
「菩薩摩訶薩不為一眾生故，發心求阿耨多羅三藐三菩提善根迴向；不為嚴凈一佛剎故；不為信一佛故；不為見一佛故；不為聞一佛法故；不為滿足一愿故。菩薩摩訶薩悉欲救護一切眾生故，以善根迴向，具足嚴凈一切佛剎；信一切佛；見一切佛；恭敬供養一切諸佛；聞一切佛所說正法；滿足一切大愿故；以諸善根迴向阿耨多羅三藐三菩提。菩薩摩訶薩復作是念：『發菩提心寶，即是如來境界之力，廣大平等，無有懈怠；於一切劫，修學難得，與諸佛等。』
「菩薩摩訶薩如是
【現代漢語翻譯】 現代漢語譯本：不是因為盲人的緣故，光明就隱藏而不顯現；也不是因為乾闥婆城（海市蜃樓），四方塵土昏暗，阿修羅（一種神祇）的障礙，閻浮樹（一種樹）的遮蔽，以及其他山巒等無量的障礙遮蔽，光明就隱藏而不顯現。菩薩摩訶薩也是如此，常常正念憶持，從未散亂，內心深廣安穩，沒有憂愁悲傷；以正思維，想要究竟功德智慧，清凈的法光，普照世間；展示真實的意義，清凈地修習一切諸法智慧之門，爲了眾生，常常修習善根。一切眾生，有無量的惡行；菩薩摩訶薩不會因為惡眾生的緣故，就嫌恨退縮，不進行迴向；不會因為難以調伏的眾生，就捨棄善根，不進行迴向。即使有眾生，邪見嗔怒污濁；對於偉大的莊嚴，他的心也不會動搖，不捨棄大愿，救護眾生。如果看到眾生，污濁邪惡不信，不知報恩；修習菩提，也從未懈怠廢止。如果與愚癡矇昧的人共事，心中也沒有憂愁煩惱。為什麼呢？因為我以明凈圓滿的智慧之日，出現在世間，清凈調伏一切眾生。 菩薩摩訶薩不是爲了一個眾生，發心求阿耨多羅三藐三菩提（無上正等正覺）的善根迴向；不是爲了莊嚴清凈一個佛剎（佛的國土）；不是爲了信仰一個佛；不是爲了見到一個佛；不是爲了聽聞一個佛法；不是爲了滿足一個願望。菩薩摩訶薩想要救護一切眾生，所以以善根迴向，具足莊嚴清凈一切佛剎；信仰一切佛；見到一切佛；恭敬供養一切諸佛；聽聞一切佛所說的正法；滿足一切大愿；所以以諸善根迴向阿耨多羅三藐三菩提。菩薩摩訶薩又這樣想：『發起菩提心寶，就是如來境界的力量，廣大平等，沒有懈怠；在一切劫中，修學難得，與諸佛相等。』 菩薩摩訶薩是這樣
【English Translation】 English version: It is not because of the blind that light is hidden and does not appear; nor is it because of Gandharva cities (mirages), the dimness of dust in the four directions, the obstacles of Asuras (a type of deity), the shade of Jambudvipa trees (a type of tree), and other immeasurable obstacles such as mountains, that light is hidden and does not appear. Bodhisattva Mahasattvas are also like this, constantly maintaining right mindfulness, never distracted, with a deep and stable heart, free from sorrow and grief; with right thought, they desire to achieve ultimate merit and wisdom, the pure light of Dharma, illuminating the world; revealing the true meaning, purely cultivating all the wisdom gates of all dharmas, for the sake of all beings, constantly cultivating good roots. All beings have immeasurable evils; Bodhisattva Mahasattvas do not, because of evil beings, resent and retreat, not dedicating their merits; they do not, because of beings difficult to tame, abandon their good roots, not dedicating their merits. Even if there are beings with wrong views, anger, and turbidity; their hearts will not waver from the great adornment, they will not abandon their great vows, and will protect all beings. If they see beings who are turbid, evil, and without faith, not knowing gratitude; they will never slacken or abandon their practice of Bodhi. If they work with foolish and ignorant people, their hearts will not be troubled. Why? Because I, with the bright and perfect sun of wisdom, appear in the world, purifying and taming all beings. Bodhisattva Mahasattvas do not dedicate the good roots of their aspiration for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) for the sake of one being; not for the sake of adorning and purifying one Buddha-ksetra (Buddha-field); not for the sake of believing in one Buddha; not for the sake of seeing one Buddha; not for the sake of hearing one Buddha's Dharma; not for the sake of fulfilling one vow. Bodhisattva Mahasattvas desire to save all beings, therefore they dedicate their good roots, fully adorning and purifying all Buddha-ksetras; believing in all Buddhas; seeing all Buddhas; respectfully making offerings to all Buddhas; hearing the true Dharma spoken by all Buddhas; fulfilling all great vows; therefore, they dedicate all their good roots to Anuttara-samyak-sambodhi. Bodhisattva Mahasattvas also think: 'The treasure of the Bodhi mind is the power of the Tathagata's realm, vast and equal, without laziness; in all kalpas, it is difficult to learn, and is equal to all Buddhas.' Bodhisattva Mahasattvas are like this
觀諸善根，信心清凈，長養大悲；以諸善根，普為眾生深心迴向，非但口言。于諸眾生，發歡喜心、明凈心、柔軟心、慈心、愛念心、攝取心、饒益心、安樂心、最勝心；以諸善根迴向。菩薩摩訶薩以諸善根迴向時，作如是念：『若我所有迴向功德，令一切眾生得清凈趣，得清凈生，功德滿足，一切世間無能壞者，不可窮盡；常得尊重，心不錯謬，分別了知一切諸趣；思量諸佛，具足莊嚴身、口、意業；具足莊嚴一切功德。』復作是念：『以此善根迴向功德，令一切眾生，常見諸佛；于彼佛所，得不壞信；于諸佛所，聽受正法，離諸疑惑，憶持不忘，如說修行；于如來所，得柔軟心，凈身、口業，心常安住勝妙善根；永離貧法，七財滿足；修學一切諸佛所學，得諸善根，成就平等凈妙解脫一切種智；於一切眾生，得慈愛眼；其身清凈，相好莊嚴，言論辯慧，功德具足；調伏諸根，成就十力；發起諸善，心住滿足，無所染著；令一切眾生，具佛快樂，得無量住，住佛所住。』
「此菩薩摩訶薩復作是念：『一切眾生，造作無量諸不善業；因是業故，受無量苦，不見如來，不聞正法，不識凈僧；此諸眾生，具有無量大惡罪業，應受無量無邊楚毒。我當於彼三惡道中，悉代受苦，令得解脫；我當代受無量苦惱，不以苦
【現代漢語翻譯】 現代漢語譯本：觀察各種善根，使信心清凈，增長大悲心；以各種善根，普遍為眾生深切地迴向，不僅僅是口頭上說說而已。對於一切眾生，生起歡喜心、明凈心、柔軟心、慈心、愛念心、攝取心、饒益心、安樂心、最殊勝的心；以這些善根迴向。菩薩摩訶薩在以各種善根迴向時，這樣想：『如果我所有迴向的功德，能使一切眾生得到清凈的去處，得到清凈的生命，功德圓滿，一切世間都無法破壞，不可窮盡；常常得到尊重，心不迷惑，分別了知一切諸趣（六道輪迴的各個去處）；思量諸佛，具足莊嚴的身、口、意業；具足莊嚴一切功德。』又這樣想：『以這善根迴向的功德，使一切眾生，常常見到諸佛；在那些佛的處所，得到不壞的信心；在諸佛的處所，聽聞接受正法，遠離各種疑惑，憶持不忘，如所說的那樣修行；在如來處所，得到柔軟心，清凈身、口業，心常常安住在殊勝美妙的善根中；永遠脫離貧窮的境地，七種財富（信、戒、慚、愧、聞、舍、慧）圓滿；修學一切諸佛所學的，得到各種善根，成就平等清凈美妙的解脫一切種智（佛陀的智慧）；對於一切眾生，得到慈愛的眼神；自身清凈，相好莊嚴，言論辯才，功德具足；調伏各種感官，成就十力（佛陀的十種力量）；發起各種善行，心安住于圓滿，沒有執著；使一切眾生，具有佛的快樂，得到無量的安住，安住在佛所安住的境界。』 這位菩薩摩訶薩又這樣想：『一切眾生，造作無量的不善業；因為這些業的緣故，遭受無量的痛苦，見不到如來，聽不到正法，不認識清凈的僧團；這些眾生，具有無量的大惡罪業，應該遭受無量無邊的痛苦折磨。我應當在那些三惡道（地獄、餓鬼、畜生）中，全部代替他們受苦，使他們得到解脫；我應當代替他們承受無量的苦惱，不因為痛苦而退縮。』
【English Translation】 English version: Observing all roots of goodness, making faith pure, nurturing great compassion; with all roots of goodness, universally and deeply dedicating merit to all sentient beings, not just in words. Towards all sentient beings, generating joy, clarity, gentleness, loving-kindness, affection, inclusiveness, benefit, peace, and the most supreme mind; dedicating merit with these roots of goodness. When a Bodhisattva Mahasattva dedicates merit with all roots of goodness, they think thus: 『If all the merit of my dedication can enable all sentient beings to attain pure destinations, attain pure lives, have their merits fulfilled, be indestructible by anything in the world, be inexhaustible; always be respected, have minds that are not confused, and clearly understand all destinies (the various realms of the six paths of reincarnation); contemplate all Buddhas, possessing the majestic adornments of body, speech, and mind; possessing the majestic adornments of all merits.』 They also think thus: 『With the merit of this dedication of goodness, may all sentient beings always see all Buddhas; in those Buddhas』 places, attain indestructible faith; in the Buddhas』 places, hear and receive the true Dharma, be free from all doubts, remember and hold it without forgetting, practice as it is said; in the Tathagata』s place, attain a gentle mind, purify body and speech, and have their minds always abide in supreme and wonderful roots of goodness; forever be free from poverty, have the seven treasures (faith, precepts, shame, remorse, learning, generosity, wisdom) fulfilled; learn all that all Buddhas have learned, attain all roots of goodness, achieve equal, pure, and wonderful liberation, and all-knowing wisdom (the wisdom of the Buddha); towards all sentient beings, attain loving eyes; have pure bodies, majestic adornments, eloquent speech, and complete merits; subdue all senses, achieve the ten powers (the ten powers of the Buddha); initiate all good deeds, have minds that abide in fulfillment, without attachment; enable all sentient beings to have the joy of the Buddha, attain immeasurable abidings, and abide in the state where the Buddha abides.』 This Bodhisattva Mahasattva also thinks thus: 『All sentient beings create immeasurable unwholesome karma; because of this karma, they suffer immeasurable pain, do not see the Tathagata, do not hear the true Dharma, and do not recognize the pure Sangha; these sentient beings have immeasurable great evil karmas, and should suffer immeasurable and boundless tortures. I shall, in those three evil paths (hell, hungry ghosts, animals), completely take on their suffering, so that they may attain liberation; I shall take on immeasurable suffering for them, and not retreat because of the pain.』
故，其心退轉，恐怖懈怠，舍離眾生。何以故？我為眾生，荷負重擔，滿平等愿；度脫一切生老病死，愁憂苦惱，無量諸難，流轉生死；一切邪見，失諸善法，愚癡無智，我當悉度，免此眾苦。眾生常為愛網所纏，無明覆蔽，染著有愛，為之走使，不得自在；縛在苦獄，隨諸魔業，于諸佛所，心生疑惑；不得出世道，不見安隱處，常馳無量生死曠野，受無量苦。』
「菩薩摩訶薩見彼眾生，沒生死泥，受眾楚毒；起大悲心，饒益眾生，令得善利，免度苦難，善根迴向。以大回向迴向，如三世菩薩迴向；如諸佛所說大回向經迴向；令一切眾生，悉得清凈，具足善根，究竟一切智。復作是念：『我當悉令一切眾生，得無上智王安隱住處，不為自度；但欲令彼出生死淵，得一切智心，拔出眾生惡道險谷，救無量苦，度生死流。』復作是念：『我當爲一切眾生，受無量苦；令諸眾生，悉得免出生死沃焦；我當爲一切眾生，於一切剎，一切地獄中，受一切苦，終不捨離；我當於一一惡道，盡未來劫，代諸眾生，受無量苦。何以故？我寧獨受諸苦，不令眾生，受諸楚毒；當以我身，免贖一切惡道眾生，令得解脫。』
「菩薩摩訶薩復作是念：『我悉當爲一切眾生，作誠實語者，離惱害心，不捨眾生。何以故？我因眾生
【現代漢語翻譯】 現代漢語譯本：因此，他們的心退縮、恐懼、懈怠，捨棄眾生。為什麼呢？因為我爲了眾生，承擔重擔，圓滿平等誓願；要度脫一切生老病死、憂愁苦惱、無量災難，以及在生死中流轉的眾生；對於一切邪見、失去一切善法、愚癡無智的眾生，我應當全部度脫，使他們免除這些痛苦。眾生常常被愛慾之網纏繞，被無明（avidyā）遮蔽，執著于有愛（bhava-tanha），被它驅使，不得自在；被束縛在苦難的牢獄中，隨順各種魔業，對於諸佛（Buddha）產生疑惑；不能出離世俗之道，看不見安穩之處，常常在無量的生死曠野中奔波，遭受無量的痛苦。 菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）見到那些眾生，沉沒在生死的泥沼中，遭受各種痛苦；生起大悲心，饒益眾生，使他們得到善利，免除苦難，將善根迴向。以大回向（mahā-pariṇāmanā）迴向，如同三世菩薩（past, present, and future bodhisattvas）的迴向；如同諸佛所說的大回向經（Mahā-pariṇāmanā-sūtra）所迴向；使一切眾生，都得到清凈，具足善根，最終成就一切智（sarvajñā）。又這樣想：『我應當使一切眾生，得到無上智王（anuttara-jñāna-rāja）的安穩住處，不是爲了自己得度；只是想讓他們出生死深淵，得到一切智心，拔出眾生惡道的險谷，救度無量的痛苦，度脫生死之流。』又這樣想：『我應當為一切眾生，承受無量的痛苦；使一切眾生，都能夠免除出生死的焦土；我應當為一切眾生，在一切剎土（kṣetra，佛土）、一切地獄中，承受一切痛苦，終不捨離；我應當在每一個惡道中，盡未來劫，代替眾生，承受無量的痛苦。為什麼呢？我寧願獨自承受各種痛苦，也不讓眾生，遭受各種痛苦；應當用我的身體，贖回一切惡道眾生，使他們得到解脫。』 菩薩摩訶薩又這樣想：『我應當為一切眾生，做誠實語者，遠離惱害之心，不捨棄眾生。為什麼呢？我因為眾生
【English Translation】 English version: Therefore, their minds retreat, they become fearful and lazy, and they abandon sentient beings. Why is that? Because I, for the sake of sentient beings, bear heavy burdens, fulfill equal vows; I will liberate all from birth, old age, sickness, and death, from sorrow, suffering, countless difficulties, and the cycle of birth and death; all those with wrong views, who have lost all good qualities, who are foolish and ignorant, I shall liberate them all, freeing them from these sufferings. Sentient beings are constantly entangled in the net of desire, obscured by ignorance (avidyā), attached to the love of existence (bhava-tanha), driven by it, unable to be free; bound in the prison of suffering, following the actions of demons, having doubts about the Buddhas (Buddha); unable to leave the worldly path, unable to see a place of peace, constantly running in the boundless wilderness of birth and death, enduring immeasurable suffering. The Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) sees those sentient beings, sinking in the mud of birth and death, enduring all kinds of torments; he generates great compassion, benefiting sentient beings, enabling them to attain good benefits, freeing them from suffering, and dedicating his roots of goodness. He dedicates with great dedication (mahā-pariṇāmanā), like the dedication of the bodhisattvas of the three times (past, present, and future bodhisattvas); like the dedication in the Great Dedication Sutra (Mahā-pariṇāmanā-sūtra) spoken by the Buddhas; enabling all sentient beings to attain purity, to be complete with roots of goodness, and ultimately to achieve all-knowing wisdom (sarvajñā). He further thinks: 『I shall enable all sentient beings to attain the secure abode of the King of Supreme Wisdom (anuttara-jñāna-rāja), not for my own liberation; but only to enable them to emerge from the abyss of birth and death, to attain the mind of all-knowing wisdom, to pull sentient beings out of the dangerous valleys of evil paths, to save them from immeasurable suffering, and to liberate them from the stream of birth and death.』 He further thinks: 『I shall, for all sentient beings, endure immeasurable suffering; enabling all sentient beings to be freed from the scorched earth of birth and death; I shall, for all sentient beings, in all Buddha-lands (kṣetra, Buddha-field), in all hells, endure all suffering, never abandoning them; I shall, in each and every evil path, for the duration of future kalpas, take the place of sentient beings, enduring immeasurable suffering. Why is that? I would rather endure all suffering alone, than let sentient beings endure all kinds of torments; I shall use my body to redeem all sentient beings in evil paths, enabling them to attain liberation.』 The Bodhisattva-Mahasattva further thinks: 『I shall, for all sentient beings, be a speaker of truthful words, free from the mind of harming, not abandoning sentient beings. Why is that? Because I, due to sentient beings』
，發菩提心，度脫一切；不求尊貴，不求五欲，不求世間種種樂故，行菩薩道。何以故？五欲是世間法，諸魔境界，愚人所行，諸佛訶責；彼能出生一切苦惱，地獄、餓鬼、畜生、閻羅王處，忿恚斗諍，更相訟說，皆由五欲；積習五欲，遠離諸佛，能障生天，況無上道。菩薩明見五欲，有如是等無量過患；是故，不以五欲修菩薩行，但欲饒益安隱眾生，發菩提心，求無上道；令一切眾生，得一切利，具諸大愿；斷絕眾生煩惱鉤餌，離無量苦。』
「菩薩摩訶薩復作是念：『我當以諸善根迴向，令一切眾生，得種種樂：究竟樂、饒益樂、不共樂、寂靜樂、無染樂、無動樂、無量樂、不死不轉樂、不滅樂、一切智樂。我當爲一切眾生，作調御師，作主藏臣，作大明炬，示安隱趣，令離諸難，解一切法；我當令解諸甚深義；我當爲作一切智船，度生死海；我當令知無量善根迴向；我當悉為示現彼岸。』菩薩摩訶薩以是無量善根迴向，救護一切，度生死海，令諸如來皆悉歡喜；得一切智，舍離眾魔，遠惡知識，親近菩薩，勝善知識；成就凈業，盡滅眾惡，具足菩薩無量願行一切善根。
「菩薩摩訶薩以諸善根正迴向已，作如是念：『不以四天下一一眾生故，一一日出；但一日出世，悉能普照一切天下。又諸眾生，
【現代漢語翻譯】 現代漢語譯本：發起菩提心，度脫一切眾生；不追求尊貴，不追求五欲（色、聲、香、味、觸），不追求世間種種享樂，因此修行菩薩道。為什麼呢？五欲是世間法，是諸魔的境界，是愚人才會追求的，諸佛所呵責的；它能產生一切苦惱，導致地獄、餓鬼、畜生、閻羅王等惡道，以及忿怒、爭鬥、互相訴訟，這些都由五欲引起；長期沉溺於五欲，就會遠離諸佛，障礙生天，更何況是無上的佛道。菩薩明瞭五欲有如此等等無量的過患；所以，不以五欲來修行菩薩道，只是爲了利益安穩眾生，發起菩提心，追求無上佛道；使一切眾生，得到一切利益，具足各種大愿；斷絕眾生煩惱的鉤餌，脫離無量的痛苦。 菩薩摩訶薩又這樣想：『我應當以各種善根迴向，使一切眾生，得到種種快樂：究竟的快樂、饒益的快樂、不與他人相同的快樂、寂靜的快樂、無染的快樂、無動的快樂、無量的快樂、不死不轉的快樂、不滅的快樂、一切智慧的快樂。我應當為一切眾生，做調御師（引導眾生的人），做主藏臣（管理寶藏的大臣），做大明炬（照亮道路的火炬），指示安穩的去處，使他們脫離各種災難，理解一切法；我應當使他們理解各種甚深的道理；我應當為他們做一切智慧的船，度過生死苦海；我應當使他們知道無量善根的迴向；我應當全部為他們示現彼岸（解脫的境界）。』菩薩摩訶薩以這無量的善根迴向，救護一切眾生，度過生死苦海，使諸如來都感到歡喜；得到一切智慧，舍離眾魔，遠離惡知識，親近菩薩，勝過善知識；成就清凈的業，徹底消滅各種惡行，具足菩薩無量的願行和一切善根。 菩薩摩訶薩以各種善根正確迴向之後，這樣想：『不是因為四天下（須彌山四周的四大洲）的每一個眾生，才每天有太陽升起；而是一旦太陽升起，就能普遍照耀整個天下。而且眾生，
【English Translation】 English version: Having generated the Bodhi mind, to liberate all beings; not seeking honor, not seeking the five desires (form, sound, smell, taste, touch), not seeking various worldly pleasures, therefore practicing the Bodhisattva path. Why is this so? The five desires are worldly dharmas, the realm of demons, what fools pursue, what the Buddhas rebuke; they can give rise to all suffering, leading to hell, hungry ghosts, animals, the realm of Yama, anger, strife, and mutual accusations, all caused by the five desires; long indulging in the five desires, one will be far from the Buddhas, hindering rebirth in heavens, let alone the unsurpassed path. Bodhisattvas clearly see that the five desires have such immeasurable faults; therefore, they do not use the five desires to practice the Bodhisattva path, but only wish to benefit and bring peace to sentient beings, generate the Bodhi mind, and seek the unsurpassed path; to enable all sentient beings to obtain all benefits, fulfill all great vows; to sever the hooks and bait of sentient beings' afflictions, and to be free from immeasurable suffering. The Bodhisattva Mahasattva further thinks: 'I should dedicate all my roots of goodness, so that all sentient beings may obtain various kinds of joy: ultimate joy, beneficial joy, unique joy, tranquil joy, undefiled joy, unmoving joy, immeasurable joy, the joy of non-death and non-transformation, the joy of non-extinction, the joy of all wisdom. I should be a tamer for all sentient beings, a chief treasurer, a great torch, showing the path of peace, enabling them to be free from all difficulties, and understand all dharmas; I should enable them to understand all profound meanings; I should be a ship of all wisdom for them, to cross the sea of birth and death; I should enable them to know the dedication of immeasurable roots of goodness; I should fully show them the other shore (the state of liberation).' The Bodhisattva Mahasattva, with these immeasurable roots of goodness, dedicates them to protect all beings, to cross the sea of birth and death, making all Tathagatas rejoice; to obtain all wisdom, to abandon all demons, to stay away from evil friends, to be close to Bodhisattvas, who are superior to good friends; to accomplish pure karma, to completely eliminate all evil deeds, and to fulfill the Bodhisattva's immeasurable vows, practices, and all roots of goodness. The Bodhisattva Mahasattva, having correctly dedicated all roots of goodness, thinks thus: 'It is not because of each and every sentient being in the four continents (the four continents around Mount Sumeru) that the sun rises every day; but once the sun rises, it can universally illuminate the entire world. Moreover, sentient beings,
不以自身光明，知有晝夜，遊行觀察，興造諸業；皆由日天子出，普照天下，一切眾生，無業不就。』菩薩摩訶薩亦復如是，修諸善根迴向，普為眾生，作如是念：『彼諸眾生，無智慧光，尚不自照，何況照他？唯我一人，志獨無侶，修諸善根迴向，欲為度脫一切眾生；普照一切眾生；分別一切眾生；了達一切眾生；令一切眾生入甚深法；攝取一切眾生；成就一切眾生；悅樂一切眾生；柔軟一切眾生；滅除一切眾生疑惑。』
「菩薩摩訶薩復作是念：『我當修學，如日天子，普照一切，不求恩報；不為惡眾生故，舍大莊嚴；亦不以一惡眾生故，舍離一切，而不度脫；但勤修習善根迴向，欲令眾生得一切樂，攝少善根，迴向廣大。若諸善根，不能饒益眾生者，我終不以善根迴向；以諸善根，悉與眾生，發心迴向；令一切眾生，不著諸法故迴向，以眾生性迴向而無所至。』菩薩如是迴向，亦無所著；不取所有性，安住諸善根；不取相迴向，業報虛妄，無所有亦無所著；不取五陰相迴向，不壞五陰相迴向；不取虛妄業迴向，不求報，不起虛妄因緣；不生、不起、不住，不住堅固相，不住虛妄法，不取眾生相；不分別世界，不住心顛倒、想顛倒、見顛倒，不著語言道。但欲令眾生解真實法，迴向觀察一切眾生平等；迴向
【現代漢語翻譯】 現代漢語譯本：'不依靠自身的光明，來分辨白天和黑夜，觀察和創造各種事業；這一切都依賴於日天子（太陽神）的出現，普照天下，一切眾生，沒有哪項事業不能成就。'菩薩摩訶薩（偉大的菩薩）也是如此，修習各種善根並回向，普遍爲了眾生，這樣想：'那些眾生，沒有智慧的光明，尚且不能照亮自己，更何況照亮他人？只有我一人，志向堅定且無伴侶，修習各種善根並回向，想要度脫一切眾生；普遍照耀一切眾生；分別瞭解一切眾生；通達一切眾生；令一切眾生進入甚深的佛法；攝取一切眾生；成就一切眾生；使一切眾生喜悅快樂；使一切眾生柔和順從；滅除一切眾生的疑惑。' 菩薩摩訶薩又這樣想：'我應當修學，像日天子一樣，普遍照耀一切，不求回報；不因為有惡的眾生，就捨棄偉大的莊嚴；也不因為一個惡的眾生，就捨棄一切，而不去度脫他們；只是勤奮修習善根並回向，想要讓眾生得到一切快樂，攝取少許的善根，迴向廣大的利益。如果這些善根，不能饒益眾生，我終究不會用善根迴向；用各種善根，全部給予眾生，發心迴向；讓一切眾生，不執著于各種法而回向，以眾生的本性迴向而無所執著。'菩薩這樣迴向，也沒有執著；不執著于所有性，安住于各種善根；不執著于相而回向，業報是虛妄的，無所有也無所執著；不執著於五陰（色、受、想、行、識）的相而回向，不破壞五陰的相而回向；不執著于虛妄的業而回向，不求回報，不生起虛妄的因緣；不生、不起、不住，不住于堅固的相，不住于虛妄的法，不執著于眾生的相；不分別世界，不住於心的顛倒、想的顛倒、見的顛倒，不執著于語言的道路。只是想要讓眾生理解真實的佛法，迴向觀察一切眾生平等；迴向
【English Translation】 English version: 'Not relying on their own light to know day and night, to observe and create various activities; all of this is due to the appearance of the Sun God (the solar deity), who illuminates the world, all living beings, and no task is left undone.' The Bodhisattva Mahasattva (great Bodhisattva) is also like this, cultivating various roots of goodness and dedicating them, universally for the sake of all beings, thinking thus: 'Those beings, without the light of wisdom, cannot even illuminate themselves, how much less illuminate others? Only I, with a firm and solitary aspiration, cultivate various roots of goodness and dedicate them, desiring to liberate all beings; to universally illuminate all beings; to understand all beings individually; to comprehend all beings; to lead all beings into the profound Dharma; to gather all beings; to perfect all beings; to make all beings joyful and happy; to make all beings gentle and compliant; to eliminate all beings' doubts.' The Bodhisattva Mahasattva further thinks: 'I should learn, like the Sun God, to universally illuminate all, without seeking reward; not to abandon great adornment because of evil beings; nor to abandon all and not liberate them because of one evil being; but to diligently cultivate roots of goodness and dedicate them, desiring to bring all beings all happiness, gathering a small amount of goodness and dedicating it to vast benefit. If these roots of goodness cannot benefit beings, I will never dedicate them; using all roots of goodness, giving them all to beings, dedicating with the intention; to let all beings, not be attached to any Dharma, and dedicate, dedicating with the nature of beings without attachment.' The Bodhisattva dedicates in this way, also without attachment; not being attached to the nature of all things, abiding in all roots of goodness; not being attached to form when dedicating, the karmic retribution is illusory, without anything and without attachment; not being attached to the form of the five skandhas (form, feeling, perception, mental formations, consciousness) when dedicating, not destroying the form of the five skandhas when dedicating; not being attached to illusory karma when dedicating, not seeking reward, not giving rise to illusory causes and conditions; not arising, not starting, not abiding, not abiding in a firm form, not abiding in illusory Dharma, not being attached to the form of beings; not distinguishing the world, not abiding in the perversion of mind, the perversion of thought, the perversion of view, not being attached to the path of language. But only desiring to let beings understand the true Dharma, dedicating to observe all beings equally; dedicating
法界印，印諸善根；迴向離欲等法，觀察善根；迴向解一切法，離於顛倒，得諸善根；以無二法，觀察法界迴向。彼迴向不生諸法，不滅諸法，以如是等善根迴向，修行清凈諸對治法；迴向觀一切善根，皆悉迴向出世間法，于彼善根，不作二相。薩婆若非即是業，亦不離業；迴向觀察薩婆若，不即是業，亦不離業；得薩婆若愿智業，照明清凈故，報亦照明清凈；報照明清凈故，薩婆若亦照明清凈。舍離一切動亂覺觀，憍慢放逸；隨方便智，以諸善根迴向；令一切眾生，悉得真實究竟解脫，不著法性，無量無邊善根，迴向諸法，無業報而出生業報。菩薩摩訶薩以如是等善根迴向，則能永離一切諸惡，佛所讚歎。佛子！是名菩薩摩訶薩第一救護一切眾生，離眾生相迴向。」
爾時，金剛幢菩薩承佛神力，普觀十方，及一切眾，觀察法界，入深句義味，大悲普覆一切眾生；護持三世佛種不斷；入一切佛諸功德藏；出生諸佛清凈法身；善能分別諸眾生心；過去所種一切善根，知時不失，具足法身，善能示現清凈色身，以偈頌曰：
「不思議劫所修行， 常為饒益諸群生， 精進堅強意無礙， 常求諸佛妙功德。 其心清凈離瞋恚， 恭敬供養調御師， 深解諸法救眾生， 彼能善入迴向藏。 勇猛精
【現代漢語翻譯】 現代漢語譯本 以法界印（Dharmadhatu Mudra）印證一切善根；迴向于遠離慾望等法，觀察善根；迴向于理解一切法，遠離顛倒，獲得一切善根；以無二之法，觀察法界進行迴向。這種迴向不產生諸法，也不滅諸法，以這樣的善根迴向，修行清凈的對治法；迴向觀察一切善根，都回向于出世間法，對於這些善根，不執著於二相。薩婆若（Sarvajna，一切智）並非即是業，也不離業；迴向觀察薩婆若，不即是業，也不離業；獲得薩婆若的愿智業，因為照明清凈，所以果報也照明清凈；果報照明清凈，所以薩婆若也照明清凈。捨棄一切動亂的覺觀，驕慢放逸；隨順方便智慧，以一切善根迴向；使一切眾生，都能得到真實究竟的解脫，不執著於法性，以無量無邊的善根，迴向于諸法，在沒有業報的情況下產生業報。菩薩摩訶薩以這樣的善根迴向，就能永遠遠離一切惡行，這是佛所讚歎的。佛子！這被稱為菩薩摩訶薩第一救護一切眾生，遠離眾生相的迴向。 那時，金剛幢菩薩（Vajradhvaja Bodhisattva）承佛的神力，普遍觀察十方，以及一切大眾，觀察法界，進入深奧的句義，以大悲普覆一切眾生；護持三世佛種不斷；進入一切佛的功德寶藏；出生諸佛清凈的法身；善於分別一切眾生的心；過去所種的一切善根，知道時機不失，具足法身，善於示現清凈的色身，以偈頌說道： 『在不可思議的劫數中所修行，常常爲了饒益一切眾生，精進堅強，心意無礙，常常尋求諸佛的微妙功德。他們的心清凈，遠離嗔恚，恭敬供養調御師（佛），深刻理解諸法，救度眾生，他們能夠善入迴向的寶藏。勇猛精進，
【English Translation】 English version Sealing all roots of good with the Dharmadhatu Mudra (法界印); dedicating towards the Dharma of detachment from desires, observing the roots of good; dedicating towards understanding all Dharmas, being free from inversions, attaining all roots of good; observing the Dharmadhatu for dedication with the non-dual Dharma. This dedication neither generates nor extinguishes all Dharmas, and with such roots of good, one dedicates towards cultivating pure antidotal Dharmas; dedicating towards observing all roots of good, all dedicated towards the transcendental Dharma, and towards these roots of good, not adhering to dualistic appearances. Sarvajna (薩婆若, all-knowing wisdom) is neither identical to nor separate from karma; dedicating towards observing Sarvajna, it is neither identical to nor separate from karma; attaining the karma of the wisdom of Sarvajna's aspiration, because of the illumination of purity, the retribution is also illuminated with purity; because the retribution is illuminated with purity, Sarvajna is also illuminated with purity. Abandoning all agitated perceptions and observations, arrogance and negligence; following the wisdom of skillful means, dedicating with all roots of good; enabling all sentient beings to attain true and ultimate liberation, not clinging to the nature of Dharma, with immeasurable and boundless roots of good, dedicating towards all Dharmas, generating karmic retribution without karmic causes. Bodhisattva Mahasattvas, with such roots of good, can forever be free from all evils, which is praised by the Buddhas. O sons of the Buddha! This is called the Bodhisattva Mahasattva's first dedication of protecting all sentient beings, free from the appearance of sentient beings. At that time, Vajradhvaja Bodhisattva (金剛幢菩薩), empowered by the Buddha's spiritual power, universally observed the ten directions and all the assembly, observed the Dharmadhatu, entered the profound meaning of the verses, with great compassion covering all sentient beings; upholding the lineage of the Buddhas of the three times without interruption; entering the treasury of all the Buddhas' merits; generating the pure Dharmakaya of all the Buddhas; being skilled in discerning the minds of all sentient beings; all the roots of good planted in the past, knowing the right time without loss, possessing the Dharmakaya, being skilled in manifesting a pure Rupakaya, spoke in verses: 'Having cultivated for immeasurable kalpas, always for the benefit of all beings, with diligent and firm minds without obstruction, always seeking the wondrous merits of all Buddhas. Their minds are pure, free from anger, respectfully making offerings to the Tamer (Buddha), deeply understanding all Dharmas, saving sentient beings, they are able to skillfully enter the treasury of dedication. Courageously diligent,
進力具足， 智力照明甚清凈， 忍心堅固不傾動， 常能救護諸群生。 于無等所心安住， 踴悅歡喜意清凈， 菩薩忍力如大地， 悉能饒益諸眾生。 不以苦行自求樂， 大慈悲起無量行， 常能救護諸群生， 彼人速入無礙地。 十方一切諸世界， 其中眾生皆攝取， 常為眾生心安住， 修學無量諸迴向。 以歡喜心行佈施， 具足護持清凈戒， 勇猛精進心堅固， 清凈智慧善迴向。 其心廣大不可量， 忍力堅強常回向， 凈修一切諸禪定， 智慧深妙難思議。 十方一切世界中， 具足修習清凈行， 智慧迴向諸功德， 以一切樂益眾生。 彼人積集眾善業， 無量無邊不可數， 欲令眾生具修習， 住不思議深妙智。 普為一切眾生故， 不思議劫住地獄， 菩薩心常無懈怠， 決定功德常回向。 不求色聲諸香味， 亦不希望一切觸， 常求無上最勝智， 度脫一切諸群生。 菩薩智凈如虛空， 普行無量大士行， 最勝所行凈業道， 無量名稱常修行。 菩薩遊行諸世界， 常能安隱群生類， 悉令一切皆歡喜， 修菩薩行無厭足。 除滅一切心垢穢， 思惟修習無上智， 不自為
【現代漢語翻譯】 現代漢語譯本 具備充足的精進力量，智慧的光明清澈明凈， 忍耐之心堅固不動搖，常常能夠救護所有的眾生。 在無與倫比的境界中內心安住，踴躍歡喜，心意清凈， 菩薩的忍耐力如同大地，能夠利益所有的眾生。 不以苦行來為自己求樂，以大慈悲心發起無量的修行， 常常能夠救護所有的眾生，這樣的人很快就能進入無礙的境界。 十方一切世界，其中的眾生都被攝受， 常常爲了眾生而安住其心，修習無量的迴向。 以歡喜心行佈施，具足護持清凈的戒律， 勇猛精進，心志堅固，以清凈的智慧善於迴向。 其心廣大不可衡量，忍耐的力量堅強，常常回向， 清凈地修習一切禪定，智慧深奧微妙難以思議。 在十方一切世界中，具足修習清凈的修行， 以智慧迴向所有的功德，用一切的快樂利益眾生。 這樣的人積累眾多的善業，無量無邊不可計數， 想要讓眾生都具足修習，安住于不可思議的深妙智慧。 爲了所有一切眾生的緣故，在不可思議的劫數中住在地獄， 菩薩的心常常沒有懈怠，決定的功德常常回向。 不追求色、聲、香、味，也不希望一切的觸感， 常常追求無上最殊勝的智慧，度脫一切的眾生。 菩薩的智慧清凈如同虛空，普遍地實行無量的大士之行， 最殊勝的修行是清凈的業道，無量的名稱常常修行。 菩薩遍游諸世界，常常能夠使眾生安穩， 使一切眾生都歡喜，修菩薩行沒有厭足。 消除一切心中的污垢，思惟修習無上的智慧，不為自己。
【English Translation】 English version Possessing full power of diligence, with wisdom's light exceedingly clear and pure, A mind of patience, firm and unmoving, constantly able to protect all living beings. Dwelling in a state of unparalleled peace, with joyful delight and a pure mind, The Bodhisattva's patience is like the earth, able to benefit all living beings. Not seeking pleasure for oneself through ascetic practices, but with great compassion initiating boundless practices, Constantly able to protect all living beings, such a person quickly enters the realm of non-obstruction. All worlds in the ten directions, the beings within them are all embraced, Constantly dwelling with their minds for the sake of beings, cultivating boundless dedications. Practicing generosity with a joyful heart, fully upholding pure precepts, Courageously diligent, with a firm mind, skillfully dedicating with pure wisdom. Their minds are vast and immeasurable, their power of patience is strong, constantly dedicating, Purely cultivating all meditations, wisdom is profound, subtle, and inconceivable. In all worlds of the ten directions, fully cultivating pure practices, Dedicating all merits with wisdom, benefiting beings with all happiness. Such a person accumulates numerous good deeds, immeasurable and countless, Wishing to enable all beings to cultivate, dwelling in inconceivable profound wisdom. For the sake of all beings, dwelling in hell for inconceivable eons, The Bodhisattva's mind is constantly without laziness, the determined merits are constantly dedicated. Not seeking forms, sounds, fragrances, or tastes, nor desiring any touch, Constantly seeking the supreme, most excellent wisdom, liberating all living beings. The Bodhisattva's wisdom is pure like space, universally practicing the boundless deeds of a great being, The most excellent practice is the path of pure karma, constantly practicing countless names. Bodhisattvas travel through all worlds, constantly able to bring peace to all beings, Making all beings happy, practicing the Bodhisattva path without satiety. Eliminating all defilements of the mind, contemplating and cultivating supreme wisdom, not for oneself.
己求安樂， 常欲利益諸群生。 菩薩迴向到彼岸， 除滅無量心穢毒， 具足修習三世佛， 無量清凈諸功德。 菩薩未曾染著色， 受想行識亦如是， 不住一切諸三界， 所有功德悉迴向。 諸佛所知眾生類， 皆悉攝取無有餘， 究竟度脫諸群萌， 是名菩薩殊勝行。 菩薩一切心安住， 開悟彌廣不可稱， 離癡正念伏諸根， 身口意業常寂然。 一切內外所有法， 皆悉虛妄無真實， 如風行空無所礙， 菩薩心行亦如是。 所起身業常清凈， 能令諸佛悉歡喜， 于最勝所言不虛， 意常專向諸如來。 十方無量諸世界， 所有最勝悉往詣， 于彼睹見大悲尊， 悉能恭敬供養之。 心常遠離一切惡， 處大眾中無所畏， 心常安住如來道， 彼為三有清涼池。 善修分析一切法， 具足了達諸有無， 善能趣向真法性， 深入無諍勝三昧。 修習菩薩堅固行， 一切眾生莫能壞， 明學了達甚深義， 於三世法無所著。 究竟迴向到彼岸， 普令眾生悉清凈， 遠離一切諸染著， 菩薩所行無所倚。 一切眾生語言法， 于彼智慧無障礙， 談論巧妙無愛著， 心常安處無礙住。 菩薩如
【現代漢語翻譯】 現代漢語譯本 自己尋求安樂，也常希望利益所有眾生。 菩薩將功德迴向到彼岸（涅槃），消除無量心中的污穢和毒素， 圓滿修習過去、現在、未來三世諸佛的無量清凈功德。 菩薩從不執著於色（物質），受（感受）、想（思維）、行（意志）、識（意識）也同樣如此。 不住留於一切三界（欲界、色界、無色界），將所有功德全部迴向。 諸佛所知曉的眾生種類，都全部攝取而無遺漏， 最終度脫所有眾生，這被稱為菩薩殊勝的修行。 菩薩的一切心都安住于平靜，開悟的境界廣大而不可稱量， 遠離愚癡，以正念調伏諸根（眼、耳、鼻、舌、身、意），身、口、意三業常處於寂靜狀態。 一切內外之法，都虛妄不實， 如同風行於空中無所障礙，菩薩的心行也是如此。 所起身業（身體行為）常清凈，能令諸佛都歡喜， 對於最殊勝的真理所言不虛，心常專注于諸如來（佛）。 前往十方無量諸世界，所有最殊勝的地方， 在那裡見到大悲尊（佛），都能恭敬供養。 心常遠離一切惡行，處在眾人之中也無所畏懼， 心常安住于如來之道，他們是三有（欲有、色有、無色有）的清涼池。 善於分析一切法，圓滿通達諸有（存在）與無（不存在）， 善於趨向真如法性，深入無諍的殊勝三昧（禪定）。 修習菩薩堅固的修行，一切眾生都不能破壞， 明瞭學習通達甚深義理，對於三世（過去、現在、未來）之法無所執著。 最終迴向到彼岸（涅槃），普遍令一切眾生都清凈， 遠離一切染著，菩薩的修行無所依賴。 一切眾生的語言和法則，對於菩薩的智慧都沒有障礙， 談論巧妙而不執著，心常安處於無礙的境界。 菩薩如同
【English Translation】 English version Seeking their own happiness, they also constantly desire to benefit all living beings. Bodhisattvas dedicate their merits to the other shore (Nirvana), eliminating the immeasurable defilements and poisons of the mind, Perfectly cultivating the immeasurable pure merits of the Buddhas of the past, present, and future. Bodhisattvas are never attached to form (matter), and the same is true for feeling, perception, volition, and consciousness. They do not dwell in any of the three realms (desire realm, form realm, formless realm), and dedicate all their merits. All kinds of beings known by the Buddhas are completely embraced without omission, Ultimately liberating all beings; this is called the Bodhisattva's supreme practice. All the minds of Bodhisattvas abide in peace, and the state of enlightenment is vast and immeasurable, Away from ignorance, with right mindfulness they subdue the senses (eyes, ears, nose, tongue, body, mind), and their actions of body, speech, and mind are always in a state of stillness. All internal and external phenomena are false and unreal, Like the wind moving through the sky without obstruction, the Bodhisattva's mind practice is also like this. Their bodily actions are always pure, able to make all Buddhas happy, They speak truthfully about the most supreme truth, and their minds are always focused on the Tathagatas (Buddhas). They go to the immeasurable worlds in the ten directions, to all the most supreme places, There they see the Great Compassionate One (Buddha), and are able to respectfully make offerings. Their minds are always far from all evil, and they are fearless in the midst of the crowd, Their minds always abide in the path of the Tathagata, and they are a cool pond for the three existences (desire existence, form existence, formless existence). They are skilled in analyzing all phenomena, fully understanding all existence and non-existence, They are skilled in approaching the true nature of Dharma, and deeply enter the supreme Samadhi (meditation) without contention. They cultivate the steadfast practice of Bodhisattvas, which cannot be destroyed by any living being, They clearly learn and understand the profound meaning, and are not attached to the Dharma of the three times (past, present, future). Ultimately dedicating their merits to the other shore (Nirvana), universally purifying all living beings, Away from all attachments, the Bodhisattva's practice is without reliance. The languages and laws of all living beings are not an obstacle to the Bodhisattva's wisdom, They speak skillfully without attachment, and their minds always abide in a state of non-obstruction. Bodhisattvas are like
是行迴向， 無量善心功德藏， 能令十方諸世界， 一切如來皆歡喜。
「佛子！何等為菩薩摩訶薩第二不壞迴向？此菩薩摩訶薩，于去、來、今諸如來所，得不壞信，一切諸佛，皆悉歡喜；于諸菩薩所，乃至初發一念，求菩薩善根，及一切智；于彼菩薩，得不壞信，悉於一切諸佛法中，一向直心，而不可壞；于諸佛教，得不壞信；守護一切諸如來法，得不壞信；常以愛眼，等觀一切；以善根迴向，令彼眾生，獲諸善利，得不壞信；于白凈善根，得不壞信。何以故？修集一切諸善根故；於一切菩薩迴向，得不壞信，直心解脫，得滿足故；於一切菩薩諸法師所，得不壞信，具足起如來想故；于如來自在神力，得不壞信，諦信諸佛難思議故；於一切菩薩方便，得不壞信，攝取種種無量無數行境界故。
「佛子！菩薩摩訶薩如是安住不可壞信，于諸佛、菩薩、聲聞、緣覺、如來正教、一切眾生，如是等無量境界，種諸善根，分別諸善根；長養菩提心，修習大慈所生善根；廣修大悲，平等觀察；學佛所學，隨順諸佛；攝取一切清凈善根，深入實義，集功德藏，行大惠施，修諸功德，等觀三世。菩薩摩訶薩如是等善根功德，迴向一切智；常見諸佛，親近善知識；常與無量諸菩薩會，念薩婆若，心無散亂；受
【現代漢語翻譯】 現代漢語譯本 這是行為的迴向，蘊藏著無量善心功德，能使十方世界的一切如來都歡喜。
『佛子！什麼是菩薩摩訶薩的第二種不壞迴向？』這位菩薩摩訶薩，對於過去、現在、未來諸佛，獲得不壞的信心，一切諸佛都歡喜；對於諸菩薩，乃至初發一念，求菩薩善根，以及一切智慧；對於那些菩薩，獲得不壞的信心，在一切諸佛的教法中，一心正直，不可動搖；對於諸佛的教誨，獲得不壞的信心；守護一切諸如來的教法，獲得不壞的信心；常常以慈愛的目光，平等看待一切；以善根迴向，使那些眾生，獲得各種善利，獲得不壞的信心；對於清凈的善根，獲得不壞的信心。為什麼呢？因為修集一切善根的緣故；對於一切菩薩的迴向，獲得不壞的信心，因為直心解脫，得到滿足的緣故；對於一切菩薩的法師，獲得不壞的信心，因為具足生起如來之想的緣故；對於如來的自在神力，獲得不壞的信心，因為真實相信諸佛的不可思議的緣故；對於一切菩薩的方便，獲得不壞的信心，因為攝取種種無量無數的修行境界的緣故。
『佛子！菩薩摩訶薩如此安住于不可壞的信心，對於諸佛、菩薩、聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，靠自己領悟佛法的人）、如來的正教、一切眾生，像這樣無量的境界，種下各種善根，分別各種善根；增長菩提心，修習大慈所生的善根；廣修大悲，平等觀察；學習佛所學習的，隨順諸佛；攝取一切清凈的善根，深入真實的意義，積聚功德寶藏，行大布施，修各種功德，平等看待過去、現在、未來三世。菩薩摩訶薩像這樣的善根功德，迴向一切智慧；常常見到諸佛，親近善知識；常常與無量諸菩薩相會，憶念薩婆若（sarvajna，一切智），心中沒有散亂；接受
【English Translation】 English version This is the dedication of conduct, a treasury of immeasurable good-hearted merit, capable of making all the Tathagatas in the ten directions rejoice.
'Buddha-son! What is the second indestructible dedication of a Bodhisattva-Mahasattva?' This Bodhisattva-Mahasattva, with regard to the Tathagatas of the past, present, and future, obtains indestructible faith, and all the Buddhas are pleased; with regard to the Bodhisattvas, even from the first thought of seeking Bodhisattva roots of goodness and all wisdom; with regard to those Bodhisattvas, obtains indestructible faith, in all the teachings of all the Buddhas, with a single-minded straight heart, which cannot be destroyed; with regard to the teachings of the Buddhas, obtains indestructible faith; protects all the teachings of the Tathagatas, obtains indestructible faith; constantly with loving eyes, equally views all; with roots of goodness dedicates, causing those sentient beings to obtain all good benefits, obtains indestructible faith; with regard to pure roots of goodness, obtains indestructible faith. Why is this? Because of cultivating all roots of goodness; with regard to the dedication of all Bodhisattvas, obtains indestructible faith, because of the straight heart liberation, obtaining fulfillment; with regard to all the Dharma teachers of the Bodhisattvas, obtains indestructible faith, because of fully arising the thought of the Tathagata; with regard to the Tathagata's self-mastery and spiritual power, obtains indestructible faith, because of truly believing in the inconceivable nature of the Buddhas; with regard to all the Bodhisattvas' skillful means, obtains indestructible faith, because of gathering various immeasurable and countless realms of practice.
'Buddha-son! A Bodhisattva-Mahasattva, thus abiding in indestructible faith, with regard to the Buddhas, Bodhisattvas, Sravakas (hearers of the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), the true teachings of the Tathagatas, all sentient beings, and such immeasurable realms, plants various roots of goodness, distinguishes various roots of goodness; nurtures the Bodhi mind, cultivates the roots of goodness born from great compassion; extensively cultivates great compassion, observes equally; learns what the Buddhas learn, follows the Buddhas; gathers all pure roots of goodness, deeply enters the true meaning, accumulates a treasury of merit, practices great giving, cultivates all merits, views the three times equally. A Bodhisattva-Mahasattva, with such roots of goodness and merit, dedicates to all wisdom; constantly sees the Buddhas, draws near to good teachers; constantly meets with immeasurable Bodhisattvas, remembers Sarvajna (all-knowing wisdom), with a mind without distraction; receives
諸佛教，興護法心，教化成熟一切眾生，心常不離出世迴向；供養守護一切法師，解了諸法，修習滿足一切大愿。菩薩摩訶薩如是精勤修習無量善根，積集長養善根，正念思惟，觀察境界真實等義；恭敬供養，威儀具足，善根迴向。
「菩薩摩訶薩善根迴向已，作如是念：『以此善根迴向，所得依果，令我修行菩薩行時，于唸唸中，見一切佛；令彼諸佛，皆悉歡喜；于諸如來、應供、等正覺，如佛所應，而以供養；以阿僧祇寶、阿僧祇華、阿僧祇香、阿僧祇涂香、阿僧祇鬘、阿僧祇衣、阿僧祇蓋、阿僧祇幢、阿僧祇幡、阿僧祇莊嚴、阿僧祇莊嚴具、阿僧祇供給、阿僧祇末香、阿僧祇信樂、阿僧祇敬念、阿僧祇凈信，燒阿僧祇堅固香；阿僧祇上味飯食、阿僧祇恭敬、阿僧祇禮拜；阿僧祇一切寶座、阿僧祇一切華座、阿僧祇一切香座、阿僧祇一切鬘座、阿僧祇一切清凈栴檀座、阿僧祇一切衣座、阿僧祇一切金剛座、阿僧祇一切摩尼寶座、阿僧祇一切寶繒座、阿僧祇一切寶色座、阿僧祇一切寶輪、阿僧祇一切華輪、阿僧祇一切香輪、阿僧祇一切鬘莊嚴輪、阿僧祇一切寶衣輪、阿僧祇一切寶莊嚴輪、阿僧祇一切寶繒敷輪，建立阿僧祇一切寶多羅高顯輪；阿僧祇一切寶欄楯輪、阿僧祇一切寶網輪，羅覆其上；阿僧祇一切妙
【現代漢語翻譯】 現代漢語譯本 諸佛以興盛和護持佛法之心，教化成熟一切眾生，他們的心始終不離出世的願望和迴向；他們供養和守護一切法師，理解諸法，修習並圓滿一切大愿。菩薩摩訶薩（偉大的菩薩）如此精勤地修習無量善根，積累和增長善根，以正念思維，觀察境界的真實意義；恭敬供養，威儀具足，並將善根迴向。 菩薩摩訶薩將善根迴向后，會這樣想：『以此善根迴向，所得到的果報，使我在修行菩薩道時，于每一個念頭中，都能見到一切佛；使那些佛都感到歡喜；對於諸如來（佛的稱號之一）、應供（值得供養的人）、等正覺（完全覺悟的人），都如佛所應得的那樣進行供養；以無數（阿僧祇）的寶物、無數的花、無數的香、無數的涂香、無數的花鬘、無數的衣服、無數的傘蓋、無數的幢幡、無數的旗幟、無數的莊嚴品、無數的莊嚴器具、無數的供給品、無數的末香、無數的信樂、無數的敬念、無數的凈信，焚燒無數的堅固香；無數的上味飯食、無數的恭敬、無數的禮拜；無數的一切寶座、無數的一切花座、無數的一切香座、無數的一切鬘座、無數的一切清凈栴檀座、無數的一切衣座、無數的一切金剛座、無數的一切摩尼寶座、無數的一切寶繒座、無數的一切寶色座、無數的一切寶輪、無數的一切花輪、無數的一切香輪、無數的一切鬘莊嚴輪、無數的一切寶衣輪、無數的一切寶莊嚴輪、無數的一切寶繒敷輪，建立無數的一切寶多羅高顯輪；無數的一切寶欄楯輪、無數的一切寶網輪，覆蓋其上；無數的一切妙』
【English Translation】 English version All Buddhas, with minds that foster and protect the Dharma, teach and mature all sentient beings, their minds constantly not departing from the aspiration for transcendence and dedication; they offer to and protect all Dharma teachers, understand all dharmas, cultivate and fulfill all great vows. Bodhisattva Mahasattvas (great Bodhisattvas) diligently cultivate immeasurable roots of goodness, accumulate and grow these roots, with right mindfulness contemplate and observe the true meaning of realms; respectfully offer, with dignified conduct, and dedicate their roots of goodness. Having dedicated their roots of goodness, Bodhisattva Mahasattvas think thus: 『With this dedication of goodness, may the resulting fruits enable me, while practicing the Bodhisattva path, to see all Buddhas in every thought; may those Buddhas all be pleased; to all Tathagatas (one of the titles of a Buddha), Arhats (worthy of offerings), and Samyaksambuddhas (fully enlightened ones), may I offer as is befitting a Buddha; with countless (asamkhya) treasures, countless flowers, countless incenses, countless scented pastes, countless garlands, countless garments, countless canopies, countless banners, countless flags, countless ornaments, countless ornamental tools, countless provisions, countless powdered incenses, countless faith and joy, countless reverence, countless pure faith, burn countless solid incenses; countless superior foods, countless respects, countless prostrations; countless all jeweled thrones, countless all flower thrones, countless all incense thrones, countless all garland thrones, countless all pure sandalwood thrones, countless all garment thrones, countless all vajra thrones, countless all mani jewel thrones, countless all jeweled silk thrones, countless all jeweled color thrones, countless all jeweled wheels, countless all flower wheels, countless all incense wheels, countless all garland adorned wheels, countless all jeweled garment wheels, countless all jeweled adorned wheels, countless all jeweled silk spread wheels, establish countless all jeweled tala high and prominent wheels; countless all jeweled railing wheels, countless all jeweled net wheels, covering them; countless all exquisite』
寶宮殿，嚴飾殊特，出過諸天；阿僧祇一切華宮殿、阿僧祇一切香宮殿、阿僧祇一切寶鬘宮殿、阿僧祇一切栴檀宮殿、阿僧祇一切堅固香藏宮殿、阿僧祇一切金剛宮殿、阿僧祇一切摩尼寶宮殿，皆悉殊妙，出過諸天；阿僧祇諸雜寶樹、阿僧祇種種香樹、阿僧祇諸寶衣樹、阿僧祇妙音樂樹、阿僧祇妙音聲樹、阿僧祇無厭寶樹、阿僧祇垂寶繒幡樹、阿僧祇寶莊嚴樹，阿僧祇一切華、一切鬘、一切香、一切涂香、一切蓋、一切幢、一切幡樹，如是等諸妙寶樹，莊嚴殊特，以用莊嚴無數宮殿；阿僧祇寶欄楯莊嚴、阿僧祇寶窗莊嚴、阿僧祇寶偏樓閣莊嚴、阿僧祇內帳莊嚴、阿僧祇半月莊嚴、阿僧祇樓閣莊嚴、阿僧祇寶帳莊嚴、阿僧祇白寶網，羅覆其上；燒阿僧祇堅固香；阿僧祇寶衣，以敷其地；以如是等諸莊嚴具，莊嚴無數宮殿，出過諸天。』
「以如是等上妙供養，于無量無數不可說不可說劫，調伏諸根，敬心供養一切如來；此諸最勝般涅槃后，供養舍利。欲令一切眾生，皆悉歡喜，攝取一切眾生善根；令一切眾生，離無量苦，發菩提心；令一切眾生，以大莊嚴而自莊嚴，無量莊嚴超出一切眾生境界，示現佛法，難可值遇；滿足阿僧祇諸如來力，清凈信心，供養導師，受持守護一切佛法。如是供養現在諸佛，及涅槃后，
【現代漢語翻譯】 現代漢語譯本：寶宮殿，裝飾得極其特別，超越了諸天；無數（阿僧祇）的華麗宮殿、無數的香宮殿、無數的寶鬘宮殿、無數的栴檀（一種香木）宮殿、無數的堅固香藏宮殿、無數的金剛宮殿、無數的摩尼寶（如意寶珠）宮殿，都非常殊勝美妙，超越了諸天；無數的雜寶樹、無數的各種香樹、無數的寶衣樹、無數的美妙音樂樹、無數的美妙音聲樹、無數的無厭寶樹、無數的垂掛寶繒幡（絲織旗幟）的樹、無數的寶莊嚴樹，無數的各種花、各種鬘（花環）、各種香、各種涂香、各種蓋、各種幢（旗幟）、各種幡的樹，像這樣種種美妙的寶樹，裝飾得非常特別，用來莊嚴無數的宮殿；無數的寶欄桿裝飾、無數的寶窗裝飾、無數的寶偏樓閣裝飾、無數的內帳裝飾、無數的半月裝飾、無數的樓閣裝飾、無數的寶帳裝飾、無數的白色寶網，覆蓋在上面；燃燒無數的堅固香；無數的寶衣，鋪在地上；用像這樣種種的莊嚴器具，莊嚴無數的宮殿，超越了諸天。 用像這樣殊勝美妙的供養，在無量無數不可說不可說的劫（極長的時間單位）中，調伏自己的諸根（眼、耳、鼻、舌、身、意），以恭敬的心供養一切如來（佛的稱號）；這些最殊勝的佛陀般涅槃（佛的去世）后，供養他們的舍利（佛的遺骨）。爲了讓一切眾生都歡喜，攝取一切眾生的善根；讓一切眾生，脫離無量的痛苦，發起菩提心（覺悟之心）；讓一切眾生，用大莊嚴來莊嚴自己，用無量的莊嚴超出一切眾生的境界，示現佛法，難以值遇；滿足無數如來的力量，清凈信心，供養導師（佛），受持守護一切佛法。像這樣供養現在的諸佛，以及涅槃后的佛。
【English Translation】 English version: The jeweled palaces, adorned with extraordinary splendor, surpassed all the heavens; countless (asamkhya) flower palaces, countless fragrance palaces, countless jeweled garland palaces, countless sandalwood palaces, countless solid fragrance store palaces, countless vajra (diamond) palaces, countless mani jewel (wish-fulfilling jewel) palaces, all were exceptionally marvelous, surpassing all the heavens; countless mixed-jewel trees, countless various fragrant trees, countless jeweled-clothing trees, countless wonderful music trees, countless wonderful sound trees, countless inexhaustible treasure trees, countless trees with hanging jeweled silk banners, countless jeweled-adornment trees, countless trees of all kinds of flowers, all kinds of garlands, all kinds of fragrances, all kinds of scented ointments, all kinds of canopies, all kinds of banners, all kinds of flags, such as these various wonderful jeweled trees, adorned with extraordinary splendor, used to adorn countless palaces; countless jeweled railings, countless jeweled windows, countless jeweled side-pavilions, countless inner curtains, countless half-moon decorations, countless pavilions, countless jeweled tents, countless white jeweled nets, covering them; burning countless solid fragrances; countless jeweled garments, spread on the ground; with such various adornments, adorning countless palaces, surpassing all the heavens. With such supreme and wonderful offerings, for immeasurable, countless, inexpressible, and unspeakable kalpas (extremely long units of time), subduing their own senses (eyes, ears, nose, tongue, body, mind), with a respectful heart, making offerings to all Tathagatas (title of a Buddha); after these most supreme Buddhas have attained parinirvana (the passing away of a Buddha), making offerings to their relics (the remains of a Buddha). In order to make all sentient beings happy, to gather the roots of goodness of all sentient beings; to enable all sentient beings to be free from immeasurable suffering, to arouse the Bodhi mind (the mind of enlightenment); to enable all sentient beings to adorn themselves with great adornments, with immeasurable adornments surpassing the realms of all sentient beings, to manifest the Dharma, which is difficult to encounter; to fulfill the power of countless Tathagatas, with pure faith, to make offerings to the guide (Buddha), to uphold and protect all the Buddha's teachings. Thus, making offerings to the present Buddhas, and to the Buddhas after their parinirvana.
供養舍利；于無量阿僧祇劫說供養具，不可窮盡；諸佛成就無量功德，教化度脫一切眾生。我常供養彼諸如來，心不退轉，無有休息，未曾懈怠；不懷憂惱，亦無所著，無有心想。于諸法中而無所染，無所依止，不昧善根；離一切著，以實法印，印業法門；生一切法，住佛所住；觀無生性境界法印，印彼發心。受持如來清凈迴向；觀察平等法性迴向；入無行方便，出生諸行，心舍一切迴向；無量方便迴向；離一切有迴向；安住離相方便，修習法門善根迴向。
「菩薩從初發心，修習一切諸妙善根，皆悉迴向；以此善根，于生死中而不可壞。求一切智，心不退轉；處一切有，寂定不亂；度脫一切眾生，不著生死；得無礙智門，修菩薩行，而彼善根不可窮盡，世間諸法所不能壞；具足清凈諸波羅蜜，究竟一切智力。菩薩摩訶薩如是舍離癡闇，成菩提心，普照一切長白凈法，善根迴向；具足眾行，清凈直心，觀察平等，深入諸法；知業如幻，業報如電，諸行如化，因緣生法如響，菩薩行如影。無著法眼之所出生，無作所作；其性寂滅，入有為無為；於一切法，了達無二，解如實性；分別菩薩一切行相，不著諸相；善知方便，入同事業，不捨一切白凈善法；離一切障，無礙無著；常為諸佛之所護念，遠離愚癡。
【現代漢語翻譯】 現代漢語譯本：供養佛陀的舍利（遺骨），即使在無量阿僧祇劫（極長的時間單位）中講述供養的物品，也無法窮盡。諸佛成就無量的功德，教化並度脫一切眾生。我常常供養那些如來（佛的稱號），心不退轉，沒有休息，從不懈怠；不懷憂愁煩惱，也沒有任何執著，沒有任何妄想。對於一切法都不受污染，不依賴任何事物，不迷失善根；遠離一切執著，以真實的法印，印證業的法門；生出一切法，安住于佛所安住的境界；觀察無生性的境界法印，印證菩薩的發心。接受並保持如來的清凈迴向；觀察平等法性的迴向；進入無為的方便，生出各種行為，心中捨棄一切迴向；進行無量的方便迴向；遠離一切存在的執著迴向；安住于離相的方便，修習法門善根的迴向。 菩薩從最初發心，修習一切美好的善根，都全部迴向；憑藉這些善根，在生死輪迴中不會被破壞。追求一切智慧，心不退轉；處於一切存在之中，保持寂靜安定不混亂；度脫一切眾生，不執著于生死；獲得無礙的智慧之門，修習菩薩的修行，而那些善根是無法窮盡的，世間的一切法都無法破壞；具足清凈的各種波羅蜜（到達彼岸的方法），最終成就一切智慧的力量。菩薩摩訶薩（偉大的菩薩）像這樣舍離愚癡的黑暗，成就菩提心（覺悟之心），普遍照耀一切長久清凈的善法，迴向善根；具足各種修行，保持清凈正直的心，觀察平等，深入瞭解一切法；知道業如幻象，業報如閃電，各種行為如幻化，因緣所生的法如回聲，菩薩的修行如影子。從無執著的法眼所生出，無作而作；其本性寂靜滅絕，進入有為和無為的境界；對於一切法，了達沒有二元對立，理解真實的本性；分別菩薩的一切行為，不執著于各種表象；善於運用方便，進入共同的事業，不捨棄一切清凈的善法；遠離一切障礙，沒有阻礙和執著；常常受到諸佛的護念，遠離愚癡。
【English Translation】 English version: Offering to the Śarīra (relics) of the Buddha; even if one were to describe the offerings for immeasurable asaṃkhya kalpas (incalculable eons), they could not be exhausted. The Buddhas accomplish immeasurable merits, teaching and liberating all sentient beings. I constantly make offerings to those Tathāgatas (Buddhas), my mind does not regress, I have no rest, I never slacken; I do not harbor sorrow or affliction, nor do I have any attachments, nor any conceptual thoughts. In all dharmas (teachings), I am not defiled, I do not rely on anything, I do not lose sight of good roots; I am free from all attachments, with the seal of true dharma, I seal the dharma gate of karma; I generate all dharmas, I abide in the abode of the Buddha; I observe the seal of the dharma of no-birth nature, I seal the Bodhisattva's aspiration. I receive and uphold the pure dedication of the Tathāgata; I observe the dedication of the equality of dharma nature; I enter the expedient of no-action, I generate all actions, in my mind I relinquish all dedication; I perform immeasurable expedient dedication; I dedicate away from all existence; I abide in the expedient of non-appearance, I cultivate the dedication of the good roots of the dharma gate. From the initial aspiration, the Bodhisattva cultivates all wonderful good roots, and dedicates them all; with these good roots, they cannot be destroyed in the cycle of birth and death. Seeking all wisdom, the mind does not regress; being in all existence, they remain tranquil and undisturbed; liberating all sentient beings, they are not attached to birth and death; they attain the gate of unobstructed wisdom, they cultivate the Bodhisattva's practice, and those good roots cannot be exhausted, all dharmas of the world cannot destroy them; they are complete with the pure pāramitās (perfections), ultimately achieving the power of all wisdom. The Bodhisattva Mahāsattva (great Bodhisattva) thus abandons the darkness of ignorance, accomplishes the Bodhi mind (mind of enlightenment), universally illuminates all long-lasting pure good dharmas, dedicates good roots; they are complete with all practices, maintain a pure and upright mind, observe equality, deeply understand all dharmas; they know that karma is like an illusion, karmic retribution is like lightning, all actions are like transformations, dharmas arising from conditions are like echoes, the Bodhisattva's practice is like a shadow. Born from the unobstructed dharma eye, they act without acting; their nature is tranquil and extinguished, they enter the realm of conditioned and unconditioned; regarding all dharmas, they understand that there is no duality, they comprehend the true nature; they distinguish all aspects of the Bodhisattva's actions, they are not attached to any appearances; they are skilled in using expedients, they enter into common endeavors, they do not abandon all pure good dharmas; they are free from all obstacles, without hindrance or attachment; they are constantly protected by all Buddhas, they are far from ignorance.
「如是，菩薩摩訶薩成就善根，出生善法，不壞業報，明見真實，善解迴向；以方便力出生業報，究竟法性，得到彼岸，了達諸法，迴向大智諸業善根；其心清凈，行無所行。菩薩摩訶薩如是善根迴向，欲度脫一切眾生，佛種不斷，滅諸惡業業報，迴向一切眾生；得無量智，成一切智，離世境界，滅諸煩惱，究竟清凈，成就智慧；入深方便，捨生死苦，成就諸佛無量善根；摧伏魔業，得平等法印，以印諸業，隨順薩婆若無上菩提。菩薩摩訶薩行如是善根迴向，善根明凈，普照一切，具足成就薩婆若乘。
「佛子！是名菩薩摩訶薩第二不壞迴向。菩薩摩訶薩安住此迴向，得見無量阿僧祇佛，悉得無量清凈妙法；普于眾生，得平等心，舍離愚癡，入一切法；得諸如來自在神力，降伏眾魔，滅諸魔業，具足生貴菩提之心；得無礙智，不由他悟；於一切法，見真實義；於一切佛剎，悉能受持，分別其相，智慧具足，普照眾生。菩薩摩訶薩以此不壞迴向力，攝取一切善根迴向。」
爾時，金剛幢菩薩承佛神力，普觀十方，乃至以偈頌曰：
「修習無量無數業， 所乘堅固不可壞， 能令諸佛悉歡喜， 是名智者所迴向。 所供養佛難思議， 佈施持戒伏諸根， 彼為一切修迴向， 清凈無量眾生故
【現代漢語翻譯】 現代漢語譯本： 『如此，菩薩摩訶薩（菩薩中的大菩薩）成就善根，生出善法，不壞業報，明見真實，善於理解迴向；以方便之力生出業報，究竟法性，到達彼岸，了達諸法，迴向大智諸業善根；其心清凈，行無所行。菩薩摩訶薩如此善根迴向，想要度脫一切眾生，佛種不斷，滅除諸惡業業報，迴向一切眾生；得到無量智慧，成就一切智慧，遠離世俗境界，滅除諸煩惱，達到究竟清凈，成就智慧；進入甚深方便，捨棄生死苦，成就諸佛無量善根；摧伏魔業，得到平等法印，以此印證諸業，隨順薩婆若（一切智）無上菩提（覺悟）。菩薩摩訶薩行如此善根迴向，善根明凈，普照一切，具足成就薩婆若乘（一切智的修行）。』 『佛子！這名為菩薩摩訶薩第二不壞迴向。菩薩摩訶薩安住於此迴向，得見無量阿僧祇（無數）佛，全部得到無量清凈妙法；普遍對於眾生，得到平等心，舍離愚癡，進入一切法；得到諸如來（佛的稱號）自在神力，降伏眾魔，滅除諸魔業，具足生起高貴的菩提之心；得到無礙智慧，不需他人開悟；對於一切法，見到真實意義；對於一切佛剎（佛的國土），都能受持，分別其相，智慧具足，普照眾生。菩薩摩訶薩以此不壞迴向力，攝取一切善根迴向。』 當時，金剛幢菩薩（菩薩名）承佛神力，普遍觀察十方，乃至以偈頌說： 『修習無量無數業，所乘堅固不可壞，能令諸佛都歡喜，這名為智者所迴向。 所供養佛難思議，佈施持戒降伏諸根，他們為一切修迴向，爲了清凈無量眾生。』
【English Translation】 English version: 'Thus, a Bodhisattva-Mahasattva (a great Bodhisattva) accomplishes roots of goodness, brings forth good dharmas, does not destroy karmic retribution, clearly sees the truth, and is skilled in understanding dedication; through the power of skillful means, brings forth karmic retribution, ultimately realizes the nature of dharma, reaches the other shore, understands all dharmas, and dedicates all virtuous roots of karma to great wisdom; their mind is pure, and they act without acting. A Bodhisattva-Mahasattva dedicates their roots of goodness in this way, desiring to liberate all sentient beings, so that the Buddha-seed is not broken, eradicating all evil karmic retributions, and dedicating it to all sentient beings; they attain immeasurable wisdom, accomplish all wisdom, depart from worldly realms, extinguish all afflictions, achieve ultimate purity, and accomplish wisdom; they enter profound skillful means, abandon the suffering of birth and death, accomplish the immeasurable roots of goodness of all Buddhas; they subdue the works of demons, obtain the seal of equal dharma, use this to seal all karmas, and follow the unsurpassed Bodhi (enlightenment) of Sarvajna (all-knowing). A Bodhisattva-Mahasattva practices such dedication of roots of goodness, their roots of goodness are clear and bright, illuminating all, and they fully accomplish the vehicle of Sarvajna (the practice of all-knowing).' 'Buddha-child! This is called the second indestructible dedication of a Bodhisattva-Mahasattva. A Bodhisattva-Mahasattva abiding in this dedication sees immeasurable Asamkhya (countless) Buddhas, and all attain immeasurable pure and wonderful dharmas; universally towards all sentient beings, they attain an equal mind, abandon ignorance, and enter all dharmas; they attain the self-mastery and divine power of all Tathagatas (Buddha's title), subdue all demons, extinguish all demonic works, and fully generate the noble mind of Bodhi; they attain unobstructed wisdom, not needing enlightenment from others; regarding all dharmas, they see the true meaning; regarding all Buddha-lands, they can uphold, distinguish their forms, their wisdom is complete, and they illuminate all sentient beings. A Bodhisattva-Mahasattva, through this indestructible power of dedication, gathers all roots of goodness for dedication.' At that time, the Bodhisattva Vajradhvaja (Bodhisattva's name), empowered by the Buddha, universally observed the ten directions, and then spoke in verse: 'Cultivating immeasurable and countless karmas, the vehicle they ride is firm and indestructible, able to make all Buddhas rejoice, this is called the dedication of the wise. The Buddhas they offer to are inconceivable, practicing giving, upholding precepts, and subduing the senses, they dedicate for all, for the sake of purifying immeasurable sentient beings.'
。 一切上妙諸華香， 無量無數眾寶衣， 種種莊嚴及寶蓋， 供養一切諸如來。 如是無量諸供具， 不可思議曠劫中， 恭敬供養調御師， 心常歡喜無厭足。 專心觀察諸最勝， 一切世間大明燈， 現在十方一切佛， 皆悉睹見如目前。 不可思議無量劫， 修行佈施無厭足， 不可思議無量劫， 修諸善根亦無厭。 善分別知諸心想， 如實觀察無虛妄， 悉知諸根無有餘， 常能饒益一切眾。 心大歡喜無有量， 信心清凈而恭敬， 不思議劫忍住世， 饒益救度一切眾。 一切諸佛滅度已， 供養舍利無厭足， 悉以無量妙雜寶， 建立恒沙諸塔廟。 造作無數尊形像， 寶藏凈金而莊嚴， 巍巍高大如山王， 其數無量不思議。 修學積集諸功德， 勝妙堅固不可壞， 菩薩善知行迴向， 分別非有亦非無。 若能如是修迴向， 功德無量不可盡， 勝妙智慧觀諸法， 皆能了達無所生。 方便修習令心凈， 悉與一切如來等， 以不可盡諸方便， 迴向無盡如來藏。 發起無上菩提心， 一切世間無所依， 普至十方諸世界， 於一切眾心無礙。 方便啟導眾生心， 悉令出生佛菩提
【現代漢語翻譯】 現代漢語譯本 用一切最上等的鮮花和香，無量無數的珍寶衣物，各種各樣的莊嚴飾品和寶蓋，來供養一切諸如來（Tathagata，佛的稱號）。 像這樣用無量無數的供品，在不可思議的漫長劫數中，恭敬供養調御師（佛的稱號），心中常常歡喜，沒有厭倦滿足的時候。 專心觀察那些最殊勝的，世間一切的大明燈（佛的稱號），現在十方一切的佛，都能夠像在眼前一樣見到。 在不可思議的無量劫中，修行佈施，沒有厭倦滿足的時候；在不可思議的無量劫中，修習各種善根，也沒有厭倦滿足的時候。 能夠清楚地分別知道各種心念，如實地觀察，沒有虛妄；完全瞭解眾生的各種根性，常常能夠利益一切眾生。 心中充滿無量的歡喜，以清凈的信心和恭敬心，在不可思議的劫數中安住世間，利益救度一切眾生。 一切諸佛滅度之後，供養佛的舍利，沒有厭倦滿足的時候；用無量無數的珍寶，建立像恒河沙數一樣多的佛塔和寺廟。 製造無數的佛像，用珍貴的寶藏和純凈的黃金來莊嚴，佛像巍峨高大如山王，數量無量不可思議。 修習積累各種功德，這些功德殊勝美妙，堅固不可破壞；菩薩善於知道如何迴向，能夠分別諸法非有也非無。 如果能夠像這樣修習迴向，功德無量無盡；用殊勝的智慧觀察諸法，都能夠了達諸法無所生。 用方便法門修習，使心清凈，完全與一切如來平等；用不可窮盡的各種方便法門，迴向無盡的如來藏（Tathagatagarbha，佛性）。 發起無上的菩提心（Bodhi-citta，覺悟之心），在一切世間都無所依，普遍到達十方諸世界，對於一切眾生，心中都沒有障礙。 用方便法門啓發引導眾生的心，使他們都能夠生起佛的菩提（Bodhi，覺悟）。
【English Translation】 English version With all the finest flowers and fragrances, countless and immeasurable precious garments, various adornments and jeweled canopies, I make offerings to all the Tathagatas (Buddhas). With such immeasurable offerings, throughout inconceivable eons, I respectfully make offerings to the Tamer of Beings (Buddha), my heart always joyful, never weary or satisfied. I attentively observe those most supreme, the great lamps of the world (Buddhas), and all the Buddhas of the ten directions are seen as if they were right before my eyes. In inconceivable, immeasurable eons, I practice giving without weariness or satisfaction; in inconceivable, immeasurable eons, I cultivate all roots of goodness without weariness. I can clearly discern all thoughts, observe truthfully without falsehood; I fully understand all the faculties of beings, and am always able to benefit all. My heart is filled with immeasurable joy, with pure faith and reverence, I dwell in the world for inconceivable eons, benefiting and saving all beings. After all the Buddhas have passed into Nirvana, I make offerings to their relics without weariness; with countless precious treasures, I build stupas and temples as numerous as the sands of the Ganges. I create countless images of the Buddhas, adorned with precious treasures and pure gold, majestic and tall like mountain kings, their number immeasurable and inconceivable. I cultivate and accumulate all merits, which are supreme, wonderful, firm, and indestructible; Bodhisattvas are skilled in knowing how to dedicate merit, distinguishing that things are neither existent nor non-existent. If one can cultivate dedication in this way, the merits are immeasurable and inexhaustible; with supreme wisdom, one observes all dharmas, and is able to understand that they are without origination. Through skillful means, I cultivate and purify my mind, making it equal to all the Tathagatas; with inexhaustible skillful means, I dedicate merit to the inexhaustible Tathagatagarbha (Buddha-nature). I arouse the supreme Bodhi-citta (mind of enlightenment), having no reliance in all the world, reaching all the worlds of the ten directions, and having no obstruction in my heart towards all beings. With skillful means, I inspire and guide the minds of beings, enabling them all to give rise to the Bodhi (enlightenment) of the Buddha.
， 觀察眾生心平等， 推求真實不可得。 一切諸法悉無餘， 了達其性無所有， 迴向無著清凈眼， 永離一切世間苦。 欲令諸有悉清凈， 心不妄取諸法相， 分別所有無所有， 能令心凈大歡喜。 於一佛剎無所著， 了諸佛土無堅固， 不取一切有為法， 亦不染著法自性。 方便迴向薩婆若， 無上智慧自莊嚴， 普令諸佛悉歡喜， 是為菩薩迴向業。 菩薩一心念諸佛， 無上智慧巧方便， 如諸如來無所著， 令我悉獲此功德。 常欲救護一切眾， 遠離無量諸惡業， 常行饒益眾生心， 于饒益心無虛妄。 隨所住地守護法， 示現涅槃實不滅， 一切如來無二法， 愿我回向亦如是。 一切世界諸趣中， 于有為法無所著， 菩薩不緣語言道， 亦不染著無語言。 十方一切諸如來， 悉攝諸法無有餘， 離一切趣而受生， 于所離生無虛妄。 以一莊嚴一切嚴， 亦不分別此諸法， 了達世間悉虛妄， 一切所行無所有。」◎
大方廣佛華嚴經卷第十四 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第十五
東晉天竺三藏佛馱跋陀羅譯
【現代漢語翻譯】 現代漢語譯本 觀察眾生的心念平等無差別，深入探究其真實本性卻不可得。 一切諸法都無剩餘，完全通達其本性空無所有。 將功德迴向于無執著的清凈智慧之眼，永遠脫離世間一切痛苦。 希望一切眾生都清凈無染，心中不妄取諸法的表象。 分別有和無，能使內心清凈，產生巨大的歡喜。 對於一個佛剎（Buddha-ksetra，佛的國土）不執著，明白諸佛的國土並非堅固不變。 不執取一切有為法（samskrta-dharma，因緣和合而生的法），也不染著於法的自性。 以方便法迴向于薩婆若（sarvajna，一切智），以無上智慧自我莊嚴。 普遍令諸佛都歡喜，這就是菩薩迴向的修行。 菩薩一心憶念諸佛，以無上智慧和巧妙的方便法。 如同諸如來（tathagata，佛的稱號）一樣無所執著，愿我都能獲得這樣的功德。 常常想要救護一切眾生，遠離無量無邊的惡業。 常常行饒益眾生的心，對於饒益眾生的心沒有虛妄。 隨所住之地守護佛法，示現涅槃（nirvana，寂滅）實際上並沒有真正的滅度。 一切如來所證悟的法沒有差別，愿我的迴向也像這樣。 在一切世界和諸趣（gati，眾生輪迴的去處）中，對於有為法沒有執著。 菩薩不執著于語言的表達，也不染著于沒有語言的狀態。 十方一切諸如來，完全攝受一切諸法沒有剩餘。 脫離一切輪迴的去處而受生，對於所脫離的受生沒有虛妄。 以一種莊嚴來莊嚴一切，也不分別這些諸法。 通達世間一切都是虛妄的，一切所行都沒有真實的自體。 《大方廣佛華嚴經》卷第十四 《大正藏》第 09 冊 No. 0278 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第十五 東晉天竺三藏佛馱跋陀羅譯
【English Translation】 English version Observing the minds of all beings as equal, seeking their true nature, it cannot be obtained. All dharmas (phenomena) are without remainder, fully understanding their nature as empty. Turning the merit towards the unattached, pure eye of wisdom, forever departing from all worldly suffering. Wishing all beings to be pure, the mind does not falsely grasp the appearances of dharmas. Distinguishing between existence and non-existence, it can purify the mind and bring great joy. Not being attached to one Buddha-ksetra (Buddha-field), understanding that the Buddha-lands are not permanent. Not grasping any conditioned dharmas (samskrta-dharma), nor being attached to the self-nature of dharmas. Skillfully turning the merit towards sarvajna (omniscience), self-adorned with supreme wisdom. Universally causing all Buddhas to rejoice, this is the practice of a Bodhisattva's dedication. A Bodhisattva single-mindedly remembers all Buddhas, with supreme wisdom and skillful means. Like all Tathagatas (Buddhas) who are without attachment, may I obtain all these merits. Always desiring to protect all beings, staying away from immeasurable evil deeds. Always practicing the mind of benefiting beings, and in this mind of benefiting, there is no falsehood. Guarding the Dharma wherever one dwells, manifesting nirvana (cessation) but not truly ceasing. The Dharma realized by all Tathagatas is without duality, may my dedication also be like this. In all worlds and all destinies (gati), there is no attachment to conditioned dharmas. A Bodhisattva does not rely on the path of language, nor is attached to the absence of language. All Tathagatas of the ten directions, completely gather all dharmas without remainder. Departing from all destinies and taking birth, in this departure from birth, there is no falsehood. Adorning all with one adornment, not distinguishing these dharmas. Understanding that all in the world is illusory, all actions are without a real self. The Avatamsaka Sutra, Volume 14 Taisho Tripitaka Vol. 09, No. 0278, The Avatamsaka Sutra The Avatamsaka Sutra, Volume 15 Translated by Tripitaka Master Buddhabhadra of Eastern Jin Dynasty
金剛幢菩薩十回向品第二十一之二
「◎佛子！何等為菩薩摩訶薩第三等諸佛迴向？此菩薩摩訶薩隨順學過去、未來、現在諸佛迴向。此菩薩修菩薩行時，見好惡色，其心清凈而無憎愛；歡喜悅樂，起無壞心，離諸憂惱；得正直心，身意柔軟，諸根清涼。此菩薩得如是樂時，迴向諸佛，作如是念：『一切諸佛雖有無上凈妙快樂，復愿諸佛具不思議佛所住樂，具足攝取不可稱量佛三昧樂，成就無量大悲快樂，具足成就不可計議佛解脫樂，具足攝取諸佛神足自在快樂，無上尊重最妙快樂；普覆如來，常令具足諸佛無量力樂，永離一切諸覺之樂，無上寂靜不變易樂；具足無礙法門，心常寂定而無散亂，佛無二行不可壞樂。』菩薩摩訶薩以如是善根，迴向諸佛已，又復回向一切菩薩，令愿未滿者，悉令滿足；未凈直心者，令凈直心；未滿諸波羅蜜者，悉令滿足，安住金剛菩提之心；於一切智，得不退轉，不捨大莊嚴，守護菩提門及諸善根；能令一切眾生，舍離放逸，發菩提心；所愿成滿，安住一切菩薩所住，得諸菩薩明利諸根，修習善根，證薩婆若。
「如是，菩薩摩訶薩以諸善根，迴向菩薩已，又復回向一切眾生，迴向一切眾生見佛聞法、敬心近僧，迴向具足專心念佛，迴向具足念凈妙法，迴向念僧尊重恭敬
【現代漢語翻譯】 現代漢語譯本 『佛子！什麼是菩薩摩訶薩的第三種諸佛迴向？這位菩薩摩訶薩隨順學習過去、未來、現在諸佛的迴向。這位菩薩在修行菩薩道時，見到好的或不好的事物，內心清凈而沒有憎恨或喜愛；他歡喜快樂，生起沒有破壞的心，遠離一切憂愁煩惱；得到正直的心，身心柔軟，諸根清涼。這位菩薩得到這樣的快樂時，將此迴向給諸佛，並這樣想：『一切諸佛雖然有無上清凈微妙的快樂，還希望諸佛具足不可思議的佛所安住的快樂，具足攝取不可稱量的佛三昧（samadhi，禪定）之樂，成就無量大悲的快樂，具足成就不可計數佛的解脫之樂，具足攝取諸佛神足自在的快樂，無上尊重最微妙的快樂；普遍覆蓋如來，常令具足諸佛無量力量的快樂，永遠脫離一切覺悟的快樂，無上寂靜不變易的快樂；具足無礙的法門，內心常常寂靜安定而沒有散亂，佛的無二行不可破壞的快樂。』菩薩摩訶薩用這樣的善根，迴向給諸佛之後，又迴向給一切菩薩，使那些願望沒有滿足的，都令他們滿足；那些沒有清凈正直之心的，令他們清凈正直；那些沒有圓滿諸波羅蜜（paramita，到彼岸）的，都令他們圓滿，安住在金剛菩提之心；對於一切智慧，得到不退轉，不捨棄大莊嚴，守護菩提之門以及各種善根；能夠使一切眾生，舍離放逸，發起菩提心；所希望的都圓滿，安住於一切菩薩所安住的境界，得到諸菩薩明利的諸根，修習善根，證得薩婆若（sarvajna，一切智）。 『像這樣，菩薩摩訶薩用各種善根，迴向給菩薩之後，又迴向給一切眾生，迴向一切眾生見到佛、聽聞佛法、以恭敬心親近僧眾，迴向具足專心念佛，迴向具足憶念清凈微妙的佛法，迴向憶念僧眾的尊重恭敬。
【English Translation】 English version 『O sons of the Buddha! What is the third kind of dedication of all Buddhas by a Bodhisattva-Mahasattva? This Bodhisattva-Mahasattva follows and learns the dedications of all Buddhas of the past, future, and present. When this Bodhisattva practices the Bodhisattva path, upon seeing good or bad things, their mind is pure and without hatred or love; they are joyful and happy, giving rise to a mind that is not destructive, and are free from all worries and afflictions; they attain an upright mind, their body and mind are gentle, and their senses are cool and clear. When this Bodhisattva attains such joy, they dedicate it to all Buddhas, thinking thus: 『Although all Buddhas have supreme pure and wonderful joy, may all Buddhas also possess the inconceivable joy of the Buddha's abode, fully embrace the immeasurable joy of the Buddha's samadhi (meditative absorption), achieve the immeasurable joy of great compassion, fully achieve the incalculable joy of the Buddha's liberation, fully embrace the joy of the Buddhas' supernatural powers and freedom, the supreme and most wonderful joy; may they universally cover the Tathagata, and always possess the immeasurable power of the Buddhas, forever be free from all the joys of enlightenment, the supreme, peaceful, and unchanging joy; may they fully possess unobstructed Dharma gates, their minds always be peaceful and stable without distraction, and the indestructible joy of the Buddha's non-dual conduct.』 After dedicating such roots of goodness to all Buddhas, the Bodhisattva-Mahasattva further dedicates them to all Bodhisattvas, so that those whose vows are not yet fulfilled may be fulfilled; those whose minds are not yet pure and upright may become pure and upright; those who have not yet perfected the paramitas (perfections) may perfect them, and may they abide in the Vajra Bodhi mind; may they attain non-retrogression in all wisdom, not abandon the great adornment, protect the gate of Bodhi and all roots of goodness; may they enable all sentient beings to abandon laxity and generate the Bodhi mind; may their wishes be fulfilled, may they abide in the abode of all Bodhisattvas, attain the sharp and clear senses of all Bodhisattvas, cultivate roots of goodness, and realize sarvajna (omniscience). 『Thus, after the Bodhisattva-Mahasattva dedicates all roots of goodness to the Bodhisattvas, they further dedicate them to all sentient beings, dedicating that all sentient beings may see the Buddha, hear the Dharma, and approach the Sangha with reverence, dedicating that they may fully concentrate on reciting the Buddha's name, dedicating that they may fully remember the pure and wonderful Dharma, dedicating that they may remember the Sangha with respect and reverence.
，迴向見佛未曾遠離，迴向成就諸清凈心，迴向分別諸如來法，迴向成就無量功德，迴向清凈諸通善根，迴向除滅一切疑惑，如佛迴向開化一切眾生、聲聞、緣覺及諸菩薩，菩薩善根迴向一切眾生，亦復如是；令一切眾生永離地獄、餓鬼、畜生、閻羅王處一切惡趣，無量眾難。菩薩摩訶薩令彼一切眾生悉發無上菩提之心、長養無上菩提之心、一心專求一切種智、舍離誹謗諸佛正法、常樂具足一切智地；令一切眾生究竟清凈，得一切智。菩薩摩訶薩所行善根，以諸大愿攝取行等行、積聚等積聚、長養等長養，皆悉廣大，具足充滿。菩薩摩訶薩若在家時，與妻子俱，未曾暫離菩提之心，正念思惟薩婆若境界，自度度彼，直心平等，方便示現妻子眷屬。菩薩善方便智，皆悉成就，究竟解脫，雖與同止，心無所著；以本大悲故，處在家屬，以大慈故，隨順妻子，于菩薩凈道，無所障礙。菩薩摩訶薩若在家時，應以如是薩婆若心善根迴向，所謂：被著衣裳，若飲若食，服諸湯藥，行、住、坐、臥，身、口、意業，具足清凈，諸根調伏，皆悉安諦，洗浴涂身、寂靜徐步、迴旋顧眄、舉足下足、若眠若覺，不失威儀，善攝諸根，未曾散亂。菩薩摩訶薩以如是等一切諸行，未曾遠離薩婆若心，善根迴向饒益安樂一切眾生，無量諸愿皆悉
【現代漢語翻譯】 現代漢語譯本：迴向是爲了見到佛陀而不曾遠離，迴向是爲了成就各種清凈的心，迴向是爲了分辨諸佛的教法，迴向是爲了成就無量的功德，迴向是爲了清凈各種神通的善根，迴向是爲了消除一切疑惑，如同佛陀迴向開化一切眾生、聲聞（聽聞佛法而悟道者）、緣覺（獨自悟道者）以及諸菩薩一樣，菩薩的善根迴向給一切眾生，也是如此；使一切眾生永遠脫離地獄、餓鬼、畜生、閻羅王處等一切惡道，以及無量的苦難。菩薩摩訶薩使他們一切眾生都發起無上的菩提之心，增長無上的菩提之心，一心專求一切種智（佛陀的智慧），捨棄誹謗諸佛正法的行為，常常樂於具足一切智地（佛陀的境界）；使一切眾生最終清凈，得到一切智。菩薩摩訶薩所修行的善根，以各種大愿攝取修行等修行、積聚等積聚、增長等增長，都非常廣大，具足而充滿。菩薩摩訶薩如果在俗家時，與妻子在一起，也未曾片刻離開菩提之心，正念思惟薩婆若（一切智）的境界，自己度化自己，也度化他人，以正直的心平等對待，方便示現給妻子眷屬。菩薩的善巧方便智慧，都完全成就，最終解脫，雖然與他們同住，心中卻沒有任何執著；因為本來的大悲心，所以處在俗家，因為大慈心，所以順應妻子，對於菩薩的清凈之道，沒有任何障礙。菩薩摩訶薩如果在俗家時，應當以這樣的薩婆若心善根迴向，即：穿衣、飲食、服用湯藥、行走、站立、坐著、躺臥，身、口、意業都具足清凈，諸根調伏，都安穩諦實，洗浴涂身、寂靜緩步、迴旋顧盼、舉足下足、睡覺或醒來，都不失威儀，善於攝持諸根，不曾散亂。菩薩摩訶薩以這些一切行為，都不曾遠離薩婆若心，善根迴向饒益安樂一切眾生，無量的願望都 圓滿。
【English Translation】 English version: Dedication is for seeing the Buddha without ever being apart, dedication is for achieving all pure minds, dedication is for distinguishing the teachings of all Buddhas, dedication is for achieving immeasurable merits, dedication is for purifying all the roots of supernatural powers, dedication is for eliminating all doubts, just as the Buddha dedicates to enlighten all sentient beings, Śrāvakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), and all Bodhisattvas, the Bodhisattva's roots of goodness are also dedicated to all sentient beings in the same way; causing all sentient beings to forever depart from hell, hungry ghosts, animals, the realm of Yama (the king of the underworld), and all evil realms, as well as immeasurable sufferings. The Bodhisattva Mahāsattva causes all those sentient beings to generate the supreme Bodhi mind, to grow the supreme Bodhi mind, to single-mindedly seek all-knowing wisdom (Buddha's wisdom), to abandon the act of slandering the true Dharma of all Buddhas, and to always be joyful in possessing the state of all-knowing wisdom (the state of Buddha); causing all sentient beings to ultimately become pure and attain all-knowing wisdom. The roots of goodness that the Bodhisattva Mahāsattva cultivates, with various great vows, are taken up by practices equal to practices, accumulated equal to accumulations, and grown equal to growth, all of which are vast, complete, and full. If the Bodhisattva Mahāsattva is at home, living with his wife, he never for a moment leaves the Bodhi mind, with right mindfulness contemplating the realm of Sarvajña (all-knowing wisdom), liberating himself and liberating others, with an upright mind treating all equally, and conveniently showing this to his wife and family. The Bodhisattva's skillful means and wisdom are all completely achieved, ultimately liberated, and although living with them, his mind has no attachments; because of his original great compassion, he lives in a household, and because of his great loving-kindness, he accommodates his wife, and there are no obstacles to the Bodhisattva's pure path. If the Bodhisattva Mahāsattva is at home, he should dedicate his roots of goodness with such a Sarvajña mind, that is: when putting on clothes, when eating or drinking, when taking medicine, when walking, standing, sitting, or lying down, his actions of body, speech, and mind are all completely pure, his senses are subdued, all are stable and true, when bathing and applying ointments, when walking quietly, when turning around and looking, when lifting and lowering his feet, when sleeping or waking, he does not lose his dignified manner, he is good at controlling his senses, and is never distracted. The Bodhisattva Mahāsattva, with all these actions, never departs from the Sarvajña mind, and dedicates his roots of goodness to benefit and bring happiness to all sentient beings, and all his immeasurable vows are fulfilled.
成就，攝取無量廣大善根，修習善根救護一切，除滅一切放逸憍慢，一心正念一切種智，欲覺一切諸佛菩提，舍離煩惱及順煩惱法，修習一切菩薩所學，於一切智道無所障礙，樂修智地及諸善根，常樂愛語，增長善根，令一切眾生，永離苦惱，不著所行，一心受持諸佛教法，是為菩薩摩訶薩處在家屬，攝取善根，一心迴向無上菩提。
「菩薩摩訶薩復作是念：『乃至小犬及余畜生，當令此等具足修習不放逸行，離畜生趣，得饒益樂，究竟解脫，永度苦海、苦受、苦陰、苦覺、增上大苦、苦行、苦藏、苦根、苦舍，如是等無量無邊一切眾苦。』菩薩摩訶薩欲令眾生悉得除滅，以凈善根迴向無上菩提，教一切眾生迴向如是境界，正念思惟彼彼善根以為上首；所謂：迴向一切種智，發菩提心、攝菩提心，遠離生死，修習善根，出生死淵，得諸如來無礙快樂；修如來慈，充滿十方，大悲饒益一切眾生；普令一切得清凈樂，守護一切諸勝善根，令一切眾生究竟佛法，遠離一切諸魔境界，入彼甚深如來境界，普能拔出一切世間，具足一切如來善根，住三世佛平等法中。如是菩薩摩訶薩今集善根、已集善根、當集善根，皆悉迴向。
「復作是念：『如彼過去菩薩所行，恭敬供養一切諸佛，度脫眾生，救護一切，修諸善根
【現代漢語翻譯】 現代漢語譯本 成就，攝取無量廣大善根，修習善根救護一切眾生，消除一切放逸和驕慢，一心正念一切種智（佛陀的智慧），想要覺悟一切諸佛的菩提（覺悟），捨棄煩惱以及順應煩惱的法，修習一切菩薩所學，對於一切智慧之道沒有任何障礙，樂於修習智慧之地和各種善根，常常樂於說愛語，增長善根，使一切眾生永遠脫離苦惱，不執著于所做的事情，一心受持諸佛的教法，這就是菩薩摩訶薩（偉大的菩薩）在家時，攝取善根，一心迴向無上菩提（最高的覺悟）。 菩薩摩訶薩又這樣想：『乃至小狗以及其他畜生，都應當讓他們具足修習不放逸的行為，脫離畜生道，得到饒益和快樂，最終解脫，永遠度過苦海、苦受、苦陰、苦覺、增上大苦、苦行、苦藏、苦根、苦舍，像這樣無量無邊的一切痛苦。』菩薩摩訶薩想要讓眾生都能夠消除這些痛苦，用清凈的善根迴向無上菩提，教導一切眾生迴向這樣的境界，正念思惟那些善根作為首要；所謂：迴向一切種智，發起菩提心、攝持菩提心，遠離生死，修習善根，脫離生死深淵，得到諸如來（佛陀）無礙的快樂；修習如來的慈悲，充滿十方，用大悲饒益一切眾生；普遍讓一切眾生得到清凈的快樂，守護一切殊勝的善根，使一切眾生最終成就佛法，遠離一切魔的境界，進入那甚深的如來境界，普遍能夠拔出一切世間，具足一切如來的善根，安住於三世諸佛平等的法中。像這樣的菩薩摩訶薩現在積累善根、已經積累善根、將要積累善根，都全部迴向。 又這樣想：『如同過去菩薩所做的那樣，恭敬供養一切諸佛，度脫眾生，救護一切，修習各種善根
【English Translation】 English version Accomplishing, gathering immeasurable and vast roots of goodness, cultivating roots of goodness to protect all beings, eliminating all negligence and arrogance, with one-pointed mindfulness of all-knowing wisdom (Buddha's wisdom), desiring to awaken to the Bodhi (enlightenment) of all Buddhas, abandoning afflictions and the laws that accord with afflictions, cultivating all that Bodhisattvas learn, having no obstacles on the path to all wisdom, delighting in cultivating the ground of wisdom and all roots of goodness, always delighting in speaking loving words, increasing roots of goodness, causing all beings to forever be free from suffering, not clinging to what is done, with one mind upholding the teachings of all Buddhas, this is how a Bodhisattva Mahasattva (great Bodhisattva) at home, gathers roots of goodness, and with one mind dedicates them to unsurpassed Bodhi (supreme enlightenment). A Bodhisattva Mahasattva further thinks: 『Even small dogs and other animals, they should all be made to fully cultivate the practice of non-negligence, to leave the animal realm, to obtain benefit and joy, to ultimately be liberated, to forever cross the sea of suffering, suffering of feeling, suffering of aggregates, suffering of perception, increased great suffering, suffering of practice, suffering of store, suffering of root, suffering of abandonment, like this immeasurable and boundless suffering.』 A Bodhisattva Mahasattva desires to enable all beings to eliminate these sufferings, using pure roots of goodness to dedicate to unsurpassed Bodhi, teaching all beings to dedicate to such a state, with right mindfulness contemplating those roots of goodness as the foremost; namely: dedicating to all-knowing wisdom, generating Bodhicitta (the mind of enlightenment), upholding Bodhicitta, departing from birth and death, cultivating roots of goodness, escaping the abyss of birth and death, obtaining the unobstructed joy of all Tathagatas (Buddhas); cultivating the compassion of the Tathagatas, filling the ten directions, using great compassion to benefit all beings; universally enabling all beings to obtain pure joy, protecting all supreme roots of goodness, enabling all beings to ultimately achieve the Dharma of the Buddha, departing from all realms of demons, entering that profound realm of the Tathagatas, universally able to extract all the world, fully possessing all the roots of goodness of the Tathagatas, abiding in the equal Dharma of the Buddhas of the three times. Such a Bodhisattva Mahasattva now gathers roots of goodness, has already gathered roots of goodness, will gather roots of goodness, all are dedicated. Further thinking: 『Like what past Bodhisattvas have done, respectfully making offerings to all Buddhas, liberating beings, protecting all, cultivating all kinds of roots of goodness
迴向菩提而無所著；不依色、不著受、不顛倒想、不作行、不取識，離六入，不住世法、樂出世法，知法如空，究竟得至非趣彼岸，照解諸法不生不滅、無真實相、無所染著，一切諸法無有虛妄、無所歸趣、無所破壞，安住實際，無有自性，離諸性故。於一念中，解一切法無性為性，常樂習行普門善根，具足如來圓滿功德，顯現一切。如彼過去一切如來善根迴向，我亦如是。』樂如是法，證如是法，如是發心，修習諸法，不違法相；所有起法，猶如幻化、電光、水月、鏡中之像，因緣和合，假持諸法，悉分別知從業因起，唯如來地是究竟處。菩薩摩訶薩如是隨學過去諸佛所學回向，未來、現在，亦復如是。
「菩薩摩訶薩學三世佛所學回向諸善根已，作如是念：『如彼諸佛所知菩薩迴向，我亦如是迴向：第一回向、勝迴向、最勝迴向、上回向、無上回向、無等迴向、無等等迴向、無比迴向、無對迴向、尊迴向、妙迴向、平等迴向、正直迴向、大功德迴向、大愿迴向、明凈迴向、善迴向、清凈迴向、離惡迴向、不隨惡迴向。』如是菩薩摩訶薩以諸善根正迴向已，成就清凈妙身、口、意所作行業，皆悉清凈，住菩薩住、離諸惡住，修習善根，離身、口惡業，心無選擇，修薩婆若；住無量住，入一切法，空無自在，修
【現代漢語翻譯】 現代漢語譯本 迴向菩提（覺悟）而不執著于任何事物；不依賴於色（物質現象）、不執著于受（感受）、不顛倒妄想、不造作行為、不執取意識，遠離六入（眼、耳、鼻、舌、身、意六種感覺器官），不住於世俗之法、樂於出世之法，了知諸法如虛空，最終達到非彼岸（涅槃），照見理解諸法不生不滅、沒有真實相狀、沒有染著，一切諸法沒有虛妄、沒有歸宿、沒有破壞，安住于實際，沒有自性，遠離諸種性質。在一念之間，理解一切法無自性即是其自性，常常樂於修行普門善根（普遍的善行），具足如來（佛）圓滿的功德，顯現一切。如同過去一切如來善根的迴向，我也如此迴向。』樂於這樣的法，證得這樣的法，如此發心，修習諸法，不違背法相；所有生起的法，猶如幻化、閃電、水中月、鏡中之像，因緣和合，假借持有諸法，都分別知道是從業因生起，唯有如來地（佛的境界）才是究竟之處。菩薩摩訶薩（偉大的菩薩）如此隨學過去諸佛所學的迴向，未來、現在，也都是如此。 菩薩摩訶薩學習三世（過去、現在、未來）諸佛所學的迴向諸善根后，作這樣的念頭：『如同那些諸佛所知的菩薩迴向，我也如此迴向：第一回向、殊勝迴向、最殊勝迴向、上回向、無上回向、無等迴向、無等等迴向、無比迴向、無對迴向、尊貴迴向、微妙迴向、平等迴向、正直迴向、大功德迴向、大愿迴向、明凈迴向、善迴向、清凈迴向、離惡迴向、不隨惡迴向。』如此菩薩摩訶薩以諸善根正確迴向后，成就清凈微妙的身、口、意所作的行業，都清凈，安住于菩薩的境界、遠離諸惡的境界，修習善根，遠離身、口惡業，心中沒有選擇，修習薩婆若（一切智），安住于無量的境界，進入一切法，空無自在，修
【English Translation】 English version To dedicate merit towards Bodhi (enlightenment) without attachment; not relying on Rupa (form), not clinging to Vedana (feeling), not having inverted perceptions, not creating Sankhara (mental formations), not grasping Vijnana (consciousness), being apart from the six Ayatanas (sense bases), not dwelling in worldly dharmas, delighting in transcendental dharmas, knowing dharmas as empty, ultimately reaching the other shore (Nirvana), illuminating and understanding that dharmas are neither born nor die, have no real characteristics, have no attachments, all dharmas are without falsehood, without destination, without destruction, abiding in reality, without self-nature, being apart from all natures. In a single thought, understanding that all dharmas' lack of self-nature is their nature, constantly delighting in practicing universal good roots, possessing the complete merits of Tathagata (Buddha), manifesting everything. Just as the dedication of good roots of all past Tathagatas, so do I dedicate. 'Delighting in such dharmas, realizing such dharmas, making such aspiration, practicing dharmas, not violating the characteristics of dharmas; all arising dharmas are like illusions, lightning, the moon in water, images in a mirror, arising from the combination of causes and conditions, temporarily holding dharmas, all knowing that they arise from karmic causes, only the Tathagata's ground (Buddha's state) is the ultimate place. Bodhisattva Mahasattvas (great Bodhisattvas) thus follow the dedication of past Buddhas, and so will they in the future and present. Bodhisattva Mahasattvas, having learned the dedication of good roots of the Buddhas of the three times (past, present, and future), think thus: 'Just as the dedication of Bodhisattvas known by those Buddhas, so do I dedicate: the first dedication, the superior dedication, the most superior dedication, the supreme dedication, the unsurpassed dedication, the unequaled dedication, the incomparable dedication, the matchless dedication, the unparalleled dedication, the honored dedication, the wonderful dedication, the equal dedication, the upright dedication, the great merit dedication, the great vow dedication, the clear and pure dedication, the good dedication, the pure dedication, the dedication away from evil, the dedication not following evil.' Thus, Bodhisattva Mahasattvas, having correctly dedicated all good roots, achieve pure and wonderful actions of body, speech, and mind, all being pure, abiding in the Bodhisattva's state, being apart from all evil states, practicing good roots, being apart from evil actions of body and speech, having no choice in mind, practicing Sarvajna (omniscience), abiding in immeasurable states, entering all dharmas, empty and without self-mastery, practicing
出世法，於世間法，心無染著，分別了知無量諸業，成就巧方便，迴向諸法，心無所倚。
「佛子！是為菩薩摩訶薩第三等諸佛迴向。菩薩安住此迴向已，深入一切諸如來業，趣諸如來勝妙功德，入深清凈智慧境界，不離一切諸菩薩業，善能分別巧妙方便、入深法界巧妙方便，次第成就菩薩善根，入於一切諸如來性，以巧方便，分別了知無量無邊一切諸法；雖復示現世界中生，于諸世界，心無所著。佛子！是為菩薩摩訶薩等諸佛迴向。」
爾時，金剛幢菩薩承佛神力，普觀十方，以偈頌曰：
「彼諸菩薩摩訶薩， 修過去佛迴向法， 亦學未來現在世， 無量導師之所行。 一切種種微妙樂， 諸佛如來所讚歎， 成就明凈勝法眼， 迴向一切諸導師。 菩薩身根種種樂， 眼耳鼻舌諸情根， 種種上妙無量樂， 迴向一切諸最勝。 一切世間諸善根， 及諸如來所成就， 于彼悉攝無有餘， 隨喜迴向益眾生。 菩薩隨喜無有量， 亦以迴向一切眾， 人中師子所有樂， 愿令眾生悉具足。 諸佛如來所知見， 一切眾生清凈樂， 欲令眾生皆悉得， 世間燈明所受樂。 菩薩所得種種樂， 迴向諸佛為眾生， 欲令眾生常安隱， 于彼回
【現代漢語翻譯】 現代漢語譯本 出世間法（超越世俗的修行方法），對於世間法（世俗的規律和現象），內心沒有執著，能夠分別瞭解無量的事業，成就巧妙的方便法門，將一切功德迴向諸法，內心沒有任何依賴。
『佛子（對菩薩的尊稱）！這就是菩薩摩訶薩（大菩薩）第三種迴向諸佛的方式。菩薩安住于這種迴向之後，深入瞭解一切諸如來（佛）的業力，趨向諸如來殊勝微妙的功德，進入深邃清凈的智慧境界，不離一切諸菩薩的修行，善於分別巧妙的方便法門，進入深邃的法界（宇宙真理）的巧妙方便，次第成就菩薩的善根，進入一切諸如來的本性，以巧妙的方便，分別瞭解無量無邊的一切諸法；即使示現在世間中出生，對於世間的一切，內心也沒有執著。佛子！這就是菩薩摩訶薩迴向諸佛的方式。』
這時，金剛幢菩薩（菩薩名）承蒙佛的神力加持，普遍觀察十方世界，用偈頌說道：
『那些菩薩摩訶薩，修習過去諸佛的迴向法，也學習未來和現在世，無量導師（佛）所修行的法門。 一切種種微妙的快樂，諸佛如來所讚歎的，成就明凈殊勝的法眼（智慧之眼），迴向給一切諸導師（佛）。 菩薩身根（身體的感官）種種的快樂，眼耳鼻舌等情根（感覺器官），種種上妙無量的快樂，迴向給一切諸最勝（佛）。 一切世間的善根，以及諸如來所成就的，都全部攝取沒有剩餘，隨喜迴向利益眾生。 菩薩隨喜的功德無量，也以此迴向給一切眾生，人中師子（佛）所有的快樂，愿令眾生都具足。 諸佛如來所知所見的，一切眾生清凈的快樂，想要讓眾生都得到，世間燈明（佛）所受的快樂。 菩薩所得到的種種快樂，迴向給諸佛爲了眾生，想要讓眾生常得安穩，以此迴向。』
【English Translation】 English version The Dharma (teachings) that transcends the world, regarding worldly dharmas (worldly laws and phenomena), the mind is without attachment, able to discern and understand limitless actions, accomplishing skillful means, dedicating all merits to all dharmas, the mind has no reliance.
'Buddha's children (a respectful term for Bodhisattvas)! This is the third way that Bodhisattva Mahasattvas (great Bodhisattvas) dedicate merits to all Buddhas. Bodhisattvas, dwelling in this dedication, deeply understand all the karmic actions of all Tathagatas (Buddhas), approach the supreme and wonderful merits of all Tathagatas, enter the profound and pure realm of wisdom, not departing from all the practices of all Bodhisattvas, skillfully discerning skillful means, entering the skillful means of the profound Dharma realm (the truth of the universe), gradually accomplishing the good roots of Bodhisattvas, entering the nature of all Tathagatas, with skillful means, discerning and understanding limitless and boundless all dharmas; even if they manifest birth in the world, regarding all things in the world, their minds have no attachment. Buddha's children! This is how Bodhisattva Mahasattvas dedicate merits to all Buddhas.'
At that time, Bodhisattva Vajradhvaja (name of a Bodhisattva), empowered by the Buddha's divine power, universally observed the ten directions and spoke in verses:
'Those Bodhisattva Mahasattvas, cultivate the dedication methods of past Buddhas, also learn from the future and present worlds, the practices of limitless guides (Buddhas). All kinds of wonderful joys, praised by all Buddhas and Tathagatas, accomplishing the clear and supreme Dharma eye (eye of wisdom), dedicate to all guides (Buddhas). The various joys of the Bodhisattva's body senses, the sense organs of eyes, ears, nose, and tongue, all kinds of supreme and limitless joys, dedicate to all the most supreme (Buddhas). All the good roots of the world, and those accomplished by all Tathagatas, are all taken in without remainder, joyfully dedicating to benefit sentient beings. The merits of the Bodhisattva's joy are limitless, and they also dedicate this to all beings, all the joys of the Lion among men (Buddha), wishing that all beings may be fully endowed. What all Buddhas and Tathagatas know and see, the pure joy of all sentient beings, wishing that all beings may obtain it, the joy received by the Lamp of the World (Buddha). All the various joys obtained by the Bodhisattvas, are dedicated to all Buddhas for the sake of sentient beings, wishing that sentient beings may always be peaceful and secure, this is the dedication.'
向無所著。 菩薩修此迴向時， 興發無量大悲心， 如佛所知迴向德， 令我具足悉成滿。 如諸最勝所知見， 一切智乘微妙樂， 如我在世諸所行， 一切菩薩無量樂。 一切趣中眾快樂， 柔軟調伏諸根樂， 皆悉迴向為眾生， 普令成就無上智。 身口意凈離諸惡， 巧妙方便心平等， 以此迴向群生類， 悉令成就無上智。 菩薩所修諸行業， 積集無量凈功德， 隨順如來生佛家， 寂然不亂正迴向。 十方無量世界中， 攝取一切眾生類， 無量善根悉迴向， 普令眾生得安樂。 不為己身自求樂， 欲令一切悉安隱， 遠離一切虛妄心， 悉解諸法空無我。 十方無量諸最勝， 所見一切真佛子， 以諸功德迴向彼， 速令究竟無上道。 一切世間眾生類， 等心攝取無有餘， 以我所行諸凈業， 令彼眾生速成佛。 無量無邊清凈愿， 無等最勝所演說， 皆悉清凈離諸垢， 普令佛子究竟滿。 一切功德盡迴向， 悉令十方諸佛剎， 種種凈妙而莊嚴， 菩薩如是學回向。 心不稱量諸二法， 了達覺悟法無二， 諸法非二非不二， 不作虛妄是佛子。 一切世間所有想， 究竟悉
【現代漢語翻譯】 現代漢語譯本 不執著于任何事物。 菩薩在修習這種迴向時，會生起無量的大悲心， 如同佛陀所知曉的迴向功德，愿我能完全具足並圓滿。 如同諸位最殊勝者所知所見，一切智慧之乘的微妙快樂， 如同我在世間所行的一切，一切菩薩的無量快樂。 一切趣向中的眾生快樂，柔軟調伏諸根的快樂， 都全部迴向給眾生，普遍令他們成就無上智慧。 身口意清凈遠離一切惡行，巧妙方便心平等， 以此迴向給一切眾生，令他們都成就無上智慧。 菩薩所修習的各種行業，積累無量的清凈功德， 隨順如來而生於佛家，寂靜不亂地進行正迴向。 在十方無量的世界中，攝取一切眾生， 將無量的善根全部迴向，普遍令眾生得到安樂。 不為自己求取快樂，希望令一切眾生都安穩， 遠離一切虛妄之心，完全理解諸法皆空無我。 十方無量的諸位最殊勝者，所見的一切真正的佛子， 將一切功德迴向給他們，令他們迅速究竟無上道。 一切世間的眾生，以平等心攝取沒有遺漏， 以我所行的一切清凈行業，令他們迅速成佛。 無量無邊的清凈願望，無與倫比的最殊勝者所演說， 都全部清凈遠離一切垢染，普遍令佛子究竟圓滿。 一切功德都回向出去，令十方一切佛剎， 種種清凈美妙而莊嚴，菩薩應當這樣學習迴向。 心中不衡量諸二法，了達覺悟法無二， 諸法非二也非不二，不作虛妄才是佛子。 一切世間所有的想法，最終都
【English Translation】 English version Not attached to anything. When a Bodhisattva practices this dedication, they generate immeasurable great compassion, Like the merits of dedication known by the Buddha, may I fully possess and complete them. Like what is known and seen by all the most excellent ones, the subtle joy of the vehicle of all wisdom, Like all that I have done in the world, the immeasurable joy of all Bodhisattvas. The joy of all beings in all realms, the joy of the senses being gentle and subdued, All are dedicated to all beings, universally enabling them to achieve supreme wisdom. Body, speech, and mind are pure, free from all evils, skillful means with an equal mind, With this dedication, may all beings achieve supreme wisdom. All the practices cultivated by Bodhisattvas, accumulating immeasurable pure merits, Following the Tathagata and being born into the Buddha's family, dedicating with tranquility and without confusion. In the immeasurable worlds of the ten directions, embracing all beings, All immeasurable roots of goodness are dedicated, universally enabling beings to attain peace and joy. Not seeking joy for oneself, wishing to bring peace to all beings, Away from all false thoughts, fully understanding that all dharmas are empty and without self. All the most excellent ones in the immeasurable ten directions, all the true Buddha's children they see, Dedicate all merits to them, enabling them to quickly reach the supreme path. All beings in the world, embraced with an equal mind without omission, With all the pure practices I have done, may they quickly attain Buddhahood. The immeasurable and boundless pure vows, spoken by the unequaled and most excellent ones, All are pure and free from all defilements, universally enabling the Buddha's children to fully complete them. All merits are dedicated, enabling all Buddha lands in the ten directions, To be adorned with all kinds of purity and beauty, this is how Bodhisattvas should learn dedication. The mind does not measure the two dharmas, understanding and realizing that dharmas are not two, Dharmas are neither two nor not two, not creating falsehood is a child of the Buddha. All thoughts in the world, ultimately all
度無有餘， 亦不壞想及非想， 決定了知眾生想。 彼諸菩薩身凈已， 則意清凈無瑕穢， 口業已凈無散亂， 當知意凈無所著。 一心正念過去佛， 分別未來諸導師， 現在十方天人尊， 菩薩遍學彼佛教。 三世無量諸最勝， 慧心明達無障礙， 所行無量求菩提， 迴向饒益諸世間。 彼勝妙慧廣大慧， 四真諦慧離倒慧， 平等實慧清凈慧， 無比慧等皆迴向。◎
「◎佛子！何等為菩薩摩訶薩第四至一切處迴向？此菩薩摩訶薩修習一切諸善根時，以彼善根如是迴向：令此善根功德之力至一切處，譬如實際，無處不至；至一切世間、至一切有、至一切眾生、至一切剎、至一切法、至一切虛空、至一切三世、至一切有為及無為法、至一切語言音聲，我此善根，亦復如是遍至一切諸如來所，供養三世一切諸佛；過去諸佛，所愿悉滿；未來諸佛，具佛莊嚴；虛空、法界等世界中，現在諸佛及無量大眾以為莊嚴，皆悉供養。猶如諸天，於一念中，悉能充滿無量無邊一切世界，廣大功德，智慧無礙，善根迴向故。菩薩摩訶薩復作是念：『以此善根，虛空、法界等一切世界，世界性種種業所起；十方不可說世界、不可說佛剎種種世界，諸佛境界、無分齊世界、轉翻覆世
【現代漢語翻譯】 現代漢語譯本 （菩薩）超越了所有存在， 既不執著于『有想』（有知覺的狀態），也不執著于『非想』（無知覺的狀態）， 完全明瞭眾生的各種想法。 這些菩薩的身體已經清凈， 他們的心意也因此清凈無垢， 口業也已清凈，沒有散亂， 應當知道他們的意念清凈，沒有任何執著。 他們一心正念過去諸佛， 分別思量未來一切導師， 以及現在十方世界受天人尊敬的佛陀， 菩薩們普遍學習他們的教誨。 他們以智慧之心，明瞭通達過去、現在、未來三世無量最殊勝的佛陀，沒有任何障礙， 他們所行無量，是爲了追求菩提（覺悟）， 並將功德迴向給一切世間，利益眾生。 他們將殊勝微妙的智慧、廣大的智慧， 四聖諦（苦、集、滅、道）的智慧、遠離顛倒的智慧， 平等真實的智慧、清凈的智慧， 以及無與倫比的智慧等，都回向給眾生。
『佛子！什麼是菩薩摩訶薩（偉大的菩薩）的第四種至一切處迴向？』 這位菩薩摩訶薩在修習一切善根時，將這些善根如此迴向： 愿此善根的功德之力到達一切處，就像實際（真如）一樣，無處不到； 到達一切世間、一切存在、一切眾生、一切佛剎（佛的國土）、一切法（佛法）、一切虛空、一切三世（過去、現在、未來）、一切有為法（因緣和合的法）及無為法（不生不滅的法）、一切語言音聲， 我所修的這些善根，也同樣遍及一切諸如來（佛）所在之處，供養三世一切諸佛； 過去諸佛，所發之愿都已圓滿；未來諸佛，具足佛的莊嚴； 在虛空、法界等世界中，現在諸佛以及無量大眾都以莊嚴為飾，我都全部供養。 猶如諸天，在一念之間，能夠充滿無量無邊的一切世界， 這是因為他們有廣大的功德，智慧無礙，善根迴向的緣故。 菩薩摩訶薩又這樣想：『以此善根，虛空、法界等一切世界，世界性種種業所生起； 十方不可說世界、不可說佛剎種種世界，諸佛境界、無邊際的世界、翻轉覆滅的世界，
【English Translation】 English version They have transcended all existence, Neither clinging to 『perception』 (the state of having awareness) nor to 『non-perception』 (the state of having no awareness), They fully understand the various thoughts of sentient beings. These Bodhisattvas have purified their bodies, And their minds are therefore pure and without defilement, Their speech is also purified, without distraction, It should be known that their minds are pure, without any attachment. They single-mindedly contemplate the Buddhas of the past, They contemplate the future guides, And the Buddhas of the present in the ten directions, revered by gods and humans, Bodhisattvas universally learn their teachings. With their wisdom minds, they clearly understand the countless most supreme Buddhas of the past, present, and future, without any obstacles, Their actions are limitless, seeking Bodhi (enlightenment), And they dedicate their merits to all worlds, benefiting all beings. They dedicate their supreme and subtle wisdom, their vast wisdom, The wisdom of the Four Noble Truths (suffering, origin, cessation, path), the wisdom that is free from delusion, The wisdom of equality and truth, the wisdom of purity, And the incomparable wisdom, all to the benefit of all beings.
『O sons of the Buddha! What is the fourth dedication of a Bodhisattva Mahasattva (great Bodhisattva) that reaches all places?』 When this Bodhisattva Mahasattva cultivates all roots of goodness, they dedicate these roots of goodness in this way: May the power of the merit of these roots of goodness reach all places, just like reality (tathata), which reaches everywhere; May it reach all worlds, all existence, all sentient beings, all Buddha-lands (Buddha's realms), all dharmas (teachings), all space, all three times (past, present, future), all conditioned dharmas (compounded phenomena) and unconditioned dharmas (uncompounded phenomena), all languages and sounds, May these roots of goodness that I have cultivated also reach all the places where all Tathagatas (Buddhas) are, offering to all Buddhas of the three times; The past Buddhas, their vows have all been fulfilled; the future Buddhas, they are adorned with the adornments of a Buddha; In the worlds of space, the Dharma realm, etc., the present Buddhas and the countless assemblies are all adorned, and I offer to them all. Just like the gods, in a single thought, they can fill countless and boundless worlds, This is because they have vast merit, unobstructed wisdom, and the dedication of good roots. The Bodhisattva Mahasattva also thinks: 『With these roots of goodness, all worlds of space, the Dharma realm, etc., the various kinds of karma that arise from the nature of the world; The countless worlds of the ten directions, the countless Buddha-lands, the various worlds, the realms of the Buddhas, the boundless worlds, the worlds that are overturned and destroyed,
界、伏世界、轉世界、一切無餘世界中，現在諸佛，顯現無量自在神力。彼有菩薩，解虛空法界等一切諸法，為諸眾生於一切世界中，現為如來出興於世，示現至一切處智，無量無邊自在受生法身，遍至不壞法界，平等普入，同佛身藏，不生不滅；普應一切善巧方便，出現世間；從真實法性起，堅固不轉，無礙所持，諸佛無礙功德所生。』
「菩薩摩訶薩于諸如來、應供、等正覺所，種諸善根，以眾雜華、種種諸香、鬘蓋幢幡、珍寶燈明，以如是等諸妙供具，供養尊像、及諸塔廟。以此一切善根迴向，以一心、不亂心、不動心、尊重心、離瞋心、無住心、無著心、無眾生心、無諂害心、寂靜心迴向。復作是念：『虛空、法界等一切劫中，去、來、今佛，相好具足而自莊嚴，以妙法界莊嚴而自莊嚴。彼佛眷屬，充滿虛空、法界等一切世界，隨時出世，未曾失時。我以善根迴向，供養諸佛，以無量香蓋、無量香幢、無量香幡、無量香宮殿、無量香網、無量香像、無量香光、無量香焰、無量香云、無量香座、無量香輪、無量香住處、無量香佛世界、無量香須彌山王、無量香海、無量香河、無量香樹、無量香衣、無量香蓮華，以如是等無量無數眾香莊嚴，以為供養。以無量華蓋，廣說如上，乃至無量無數眾華莊嚴，以為
【現代漢語翻譯】 現代漢語譯本：在界（dhatu，構成要素）、伏世界（vasa-loka，依附的世界）、轉世界（pravrtti-loka，流轉的世界）、一切無餘世界中，現在的諸佛，顯現無量自在的神力。他們有菩薩，理解虛空法界（akasa-dhatu，虛空界）等一切諸法，爲了眾生在一切世界中，示現為如來（tathagata，佛）出世，展示一切處智（sarvatragamana-jnana，遍知一切的智慧），無量無邊自在受生的法身（dharma-kaya，法性之身），遍及不壞的法界，平等普遍地進入，與佛的身藏相同，不生不滅；普遍應合一切善巧方便，出現在世間；從真實的法性（dharma-dhata，法界）生起，堅固不轉，無礙所持，是諸佛無礙功德所生。 菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）在諸如來、應供（arhat，阿羅漢）、等正覺（samyaksambuddha，正等覺）所，種下各種善根，用各種雜花、各種香、花鬘、寶蓋、幢幡、珍寶燈明，用這些美好的供具，供養佛像以及佛塔廟。用這些一切善根迴向，以一心、不亂心、不動心、尊重心、離瞋心、無住心、無著心、無眾生心、無諂害心、寂靜心迴向。又這樣想：『在虛空、法界等一切劫中，過去、未來、現在的佛，相好具足而自我莊嚴，用妙法界莊嚴而自我莊嚴。那些佛的眷屬，充滿虛空、法界等一切世界，隨時出現於世，從未錯過時機。我用善根迴向，供養諸佛，用無量香蓋、無量香幢、無量香幡、無量香宮殿、無量香網、無量香像、無量香光、無量香焰、無量香云、無量香座、無量香輪、無量香住處、無量香佛世界、無量香須彌山王、無量香海、無量香河、無量香樹、無量香衣、無量香蓮花，用這些無量無數的眾香莊嚴，作為供養。用無量花蓋，廣泛地說如上，乃至用無量無數的眾花莊嚴，作為供養。
【English Translation】 English version: In the realms (dhatu), the dependent worlds (vasa-loka), the evolving worlds (pravrtti-loka), and all the worlds without exception, the present Buddhas manifest immeasurable, self-sovereign spiritual powers. There are Bodhisattvas who understand all dharmas, such as the space realm (akasa-dhatu), and for the sake of all beings in all worlds, they appear as Tathagatas (Buddhas) coming into the world, demonstrating the wisdom of all-pervading knowledge (sarvatragamana-jnana), the immeasurable and boundless self-sovereign dharma-body (dharma-kaya) of rebirth, reaching throughout the indestructible dharma realm, entering equally and universally, being one with the Buddha's treasury of body, neither arising nor ceasing; universally responding to all skillful means, appearing in the world; arising from the true dharma-nature (dharma-dhata), firm and unmoving, held without obstruction, born from the unobstructed merits of all Buddhas. The Bodhisattva-Mahasattvas (great Bodhisattvas) plant various roots of virtue in the presence of all Tathagatas, Arhats (worthy ones), and Samyaksambuddhas (perfectly enlightened ones), using various mixed flowers, various fragrances, garlands, canopies, banners, precious lamps, and other such exquisite offerings, to make offerings to the honored images and stupas. They dedicate all these roots of virtue with a single mind, an undistracted mind, an unmoving mind, a respectful mind, a mind free from anger, a mind without dwelling, a mind without attachment, a mind without sentient beings, a mind without deceit, and a peaceful mind. They further contemplate: 'In all kalpas (eons) of space, the dharma realm, and so on, the Buddhas of the past, future, and present, are adorned with perfect marks and characteristics, and are self-adorned with the exquisite dharma realm. Those of the Buddha's retinue fill all worlds of space, the dharma realm, and so on, appearing in the world at the appropriate time, never missing the opportunity. I dedicate my roots of virtue, making offerings to all Buddhas, with immeasurable fragrant canopies, immeasurable fragrant banners, immeasurable fragrant pennants, immeasurable fragrant palaces, immeasurable fragrant nets, immeasurable fragrant images, immeasurable fragrant lights, immeasurable fragrant flames, immeasurable fragrant clouds, immeasurable fragrant seats, immeasurable fragrant wheels, immeasurable fragrant abodes, immeasurable fragrant Buddha-worlds, immeasurable fragrant Mount Sumeru kings, immeasurable fragrant seas, immeasurable fragrant rivers, immeasurable fragrant trees, immeasurable fragrant garments, immeasurable fragrant lotuses, and with such immeasurable and countless fragrant adornments, I make offerings. With immeasurable flower canopies, extensively speaking as above, and even with immeasurable and countless flower adornments, I make offerings.'
供養；以無數鬘蓋，乃至無數眾鬘莊嚴，以為供養；以不可思議涂香蓋，乃至不可思議涂香莊嚴，以為供養；以不可稱末香蓋，乃至不可稱末香莊嚴，以為供養；以無分齊妙衣蓋，乃至無分齊妙衣莊嚴，以為供養；以無邊寶蓋，乃至無邊眾寶莊嚴，以為供養；以無量燈蓋，乃至無量眾燈莊嚴，以為供養；以不可說莊嚴具蓋，乃至不可說眾莊嚴具，以為供養。以不可說不可說摩尼寶蓋，如是摩尼寶幢、摩尼寶幡、摩尼寶帳、摩尼寶網、摩尼寶鬘、摩尼寶光、摩尼寶焰、摩尼寶云、摩尼寶座、摩尼寶輪、摩尼寶宮殿、摩尼寶世界、摩尼寶須彌山王、摩尼寶海、摩尼寶河、摩尼寶樹、摩尼寶衣、摩尼寶蓮華，如是等不可說不可說摩尼寶莊嚴，以為供養。於一一境界中，各有阿僧祇欄楯、阿僧祇莊嚴、阿僧祇宮殿、阿僧祇樓閣、阿僧祇偏樓閣、阿僧祇半月莊嚴、阿僧祇內小幃帳、阿僧祇窗牖、阿僧祇清凈寶、阿僧祇一切寶，莊嚴清凈一切世界，悉無有餘。如是莊嚴，令一切眾生，超出生死，成就如來十種力地，于諸法中，得無礙法明；教化眾生一切善根迴向，調伏眾生無量心，充滿虛空、法界等一切佛剎，法無所至；出生三世無量善根，令一切眾生，悉得睹見無量諸佛，安住一切諸善根中，成就大乘不著諸法具足諸善根究竟無
【現代漢語翻譯】 現代漢語譯本 供養：用無數的花鬘（málán，花環）覆蓋，乃至用無數的花鬘裝飾，以此作為供養；用不可思議的涂香覆蓋，乃至用不可思議的涂香裝飾，以此作為供養；用不可稱量的末香覆蓋，乃至用不可稱量的末香裝飾，以此作為供養；用無邊際的妙衣覆蓋，乃至用無邊際的妙衣裝飾，以此作為供養；用無邊的寶蓋覆蓋，乃至用無邊的眾寶裝飾，以此作為供養；用無量的燈蓋覆蓋，乃至用無量的眾燈裝飾，以此作為供養；用不可說的莊嚴具覆蓋，乃至用不可說的眾莊嚴具，以此作為供養。用不可說不可說的摩尼寶（móníbǎo，如意寶珠）覆蓋，如是摩尼寶幢（chuáng，旗幟）、摩尼寶幡（fān，旗幟）、摩尼寶帳、摩尼寶網、摩尼寶鬘、摩尼寶光、摩尼寶焰、摩尼寶云、摩尼寶座、摩尼寶輪、摩尼寶宮殿、摩尼寶世界、摩尼寶須彌山王（xūmíshānwáng，佛教宇宙觀中的中心山）、摩尼寶海、摩尼寶河、摩尼寶樹、摩尼寶衣、摩尼寶蓮花，如是等不可說不可說的摩尼寶莊嚴，以此作為供養。在每一個境界中，各有阿僧祇（āsēngqí，佛教數字，意為無數）欄楯、阿僧祇莊嚴、阿僧祇宮殿、阿僧祇樓閣、阿僧祇偏樓閣、阿僧祇半月莊嚴、阿僧祇內小幃帳、阿僧祇窗牖、阿僧祇清凈寶、阿僧祇一切寶，莊嚴清凈一切世界，全部沒有剩餘。這樣的莊嚴，使一切眾生，超越生死，成就如來十種力地（shílìdì，佛的十種力量），在一切法中，得到無礙的法明；教化眾生一切善根迴向，調伏眾生無量的心，充滿虛空、法界等一切佛剎（fóchà，佛的國土），法無所不至；出生三世無量的善根，使一切眾生，都能看見無量的諸佛，安住於一切善根中，成就大乘不執著於一切法，具足一切善根，最終達到無上。
【English Translation】 English version Offerings: With countless garlands (mālās) covering, and even adorned with countless garlands, these are offered; with inconceivable scented unguents covering, and even adorned with inconceivable scented unguents, these are offered; with incalculable powdered incense covering, and even adorned with incalculable powdered incense, these are offered; with boundless exquisite garments covering, and even adorned with boundless exquisite garments, these are offered; with boundless jeweled canopies covering, and even adorned with boundless jewels, these are offered; with immeasurable lamp canopies covering, and even adorned with immeasurable lamps, these are offered; with inexpressible ornaments covering, and even adorned with inexpressible ornaments, these are offered. With inexpressible and inexpressible mani jewels (móníbǎo, wish-fulfilling jewels) covering, such as mani jewel banners (dhvajas), mani jewel pennants, mani jewel tents, mani jewel nets, mani jewel garlands, mani jewel lights, mani jewel flames, mani jewel clouds, mani jewel seats, mani jewel wheels, mani jewel palaces, mani jewel worlds, mani jewel Mount Sumeru (xūmíshān, the central mountain in Buddhist cosmology), mani jewel seas, mani jewel rivers, mani jewel trees, mani jewel garments, mani jewel lotuses, and such inexpressible and inexpressible mani jewel adornments, these are offered. In each and every realm, there are as many asamkhyas (āsēngqí, countless) railings, asamkhya adornments, asamkhya palaces, asamkhya pavilions, asamkhya side pavilions, asamkhya crescent moon adornments, asamkhya inner small curtains, asamkhya windows, asamkhya pure jewels, asamkhya all jewels, adorning and purifying all worlds, with nothing left over. Such adornments enable all sentient beings to transcend birth and death, attain the ten powers of the Tathagata (shílìdì, the ten powers of a Buddha), and in all dharmas, obtain unobstructed dharma illumination; to guide all sentient beings to dedicate all roots of goodness, to subdue the immeasurable minds of sentient beings, filling all Buddha-lands (fóchà, Buddha's realms) such as empty space and the dharma realm, where the dharma reaches everywhere; to generate immeasurable roots of goodness of the three times, enabling all sentient beings to see immeasurable Buddhas, to abide in all roots of goodness, to achieve the Mahayana (great vehicle) without attachment to all dharmas, to be complete with all roots of goodness, and ultimately reach the unsurpassed.
量行，普入無量無邊一切法界善根迴向；入一切如來自在神力，令一切眾生因此善根，得薩婆若，成無上道。譬如無我，不離諸法，我諸善根，亦復如是；攝取一切佛，恭敬供養故；攝取一切法，離障礙故；攝取一切菩薩，究竟一切同善根故；攝取菩薩一切行，滿諸愿故；攝取菩薩一切法明，決定無礙故；攝取一切佛自在神力，成就無量諸善根故；攝取一切佛力無所畏，發無量心，滿一切故；攝取一切善薩三昧辯才陀羅尼門，解了世間無二法故；攝取一切佛巧妙方便，示現如來大神力故；攝取三世一切諸佛，出生得道，轉凈法輪，示現涅槃，興發供養，化眾生故；攝取一切世界，無上佛剎莊嚴故；攝取一切劫，不斷一切菩薩行故；攝取一切趣，示現受生故；攝取一切眾生，具足普賢菩薩行故；攝取一切眾生，凈煩惱習故；攝取一切眾生諸根，化度無量故；攝取一切眾生諸欲，凈諸煩惱故；攝取一切眾生，調伏成熟，隨其所應，為現身故；攝取一切眾生，令解眾生如變化故；攝取一切如來性，守護受持一切佛法故。』
「菩薩摩訶薩如是善根迴向，了無所有，業中不取虛妄報，報中不取虛妄業；離諸虛妄，入深法界，心常安住勝妙善根；遠離散心，修習善法；不信不入一切諸法，不見有法，自性成就，作者壞者，
【現代漢語翻譯】 現代漢語譯本 以廣大行愿，普遍地將無量無邊一切法界的善根迴向；融入一切如來（Tathagata，佛的稱號）的自在神力，使一切眾生因此善根，獲得薩婆若（Sarvajna，一切智），成就無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。譬如無我（anatman，無獨立的自我），不離諸法（dharma，佛法），我所修的諸善根，也應如此；攝取一切佛，因為恭敬供養的緣故；攝取一切法，因為遠離障礙的緣故；攝取一切菩薩（Bodhisattva，發願成佛的修行者），因為究竟一切共同的善根的緣故；攝取菩薩的一切修行，因為圓滿一切願望的緣故；攝取菩薩的一切法明，因為決定無礙的緣故；攝取一切佛的自在神力，因為成就無量諸善根的緣故；攝取一切佛的十力（dasabala，佛的十種力量）和四無畏（vaisaradya，佛的四種無所畏懼），因為發起無量心，圓滿一切的緣故；攝取一切善薩三昧（samadhi，禪定）辯才陀羅尼門（dharani，總持），因爲了解世間無二法的緣故；攝取一切佛的巧妙方便，因為示現如來大神力的緣故；攝取三世（過去、現在、未來）一切諸佛，出生得道，轉凈法輪（dharma-cakra，佛陀的教法），示現涅槃（nirvana，寂滅），興發供養，教化眾生的緣故；攝取一切世界，因為無上佛剎（buddha-ksetra，佛的凈土）莊嚴的緣故；攝取一切劫（kalpa，極長的時間單位），因為不斷一切菩薩行的緣故；攝取一切趣（gati，輪迴的去處），因為示現受生的緣故；攝取一切眾生，因為具足普賢菩薩（Samantabhadra，象徵一切菩薩行愿的菩薩）的行愿的緣故；攝取一切眾生，因為清凈煩惱習氣的緣故；攝取一切眾生的諸根（indriya，感官能力），因為教化度脫無量的緣故；攝取一切眾生的諸欲，因為清凈諸煩惱的緣故；攝取一切眾生，因為調伏成熟，隨其所應，為之示現身形的緣故；攝取一切眾生，令其瞭解眾生如幻化一般的緣故；攝取一切如來性，因為守護受持一切佛法的緣故。 菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）如此迴向善根，了無所得，在業報中不執取虛妄的果報，在果報中不執取虛妄的業因；遠離一切虛妄，進入甚深法界，心常安住于殊勝的善根；遠離散亂的心，修習善法；不信不入一切諸法，不見有法，自性成就，有作者和破壞者。
【English Translation】 English version With vast practices, universally dedicate the roots of goodness from the immeasurable and boundless realms of all dharmas; enter into the self-mastery and divine power of all Tathagatas (Buddhas), so that all sentient beings, through these roots of goodness, may attain Sarvajna (omniscience) and achieve Anuttara-samyak-sambodhi (supreme enlightenment). Just as there is no self (anatman), yet it is not separate from all dharmas, so too are my roots of goodness; embracing all Buddhas, because of respectful offerings; embracing all dharmas, because of being free from obstacles; embracing all Bodhisattvas, because of ultimately sharing all common roots of goodness; embracing all practices of Bodhisattvas, because of fulfilling all vows; embracing all the clarity of dharmas of Bodhisattvas, because of being decisively unobstructed; embracing all the self-mastery and divine power of all Buddhas, because of accomplishing immeasurable roots of goodness; embracing all the ten powers (dasabala) and four fearlessnesses (vaisaradya) of all Buddhas, because of generating immeasurable minds and fulfilling all; embracing all the samadhi (meditative concentration), eloquence, and dharani (mantra) gates of all virtuous Bodhisattvas, because of understanding that the world has no duality; embracing all the skillful means of all Buddhas, because of manifesting the great divine power of the Tathagatas; embracing all Buddhas of the three times (past, present, and future), who were born, attained enlightenment, turned the pure Dharma wheel (dharma-cakra), manifested nirvana (extinction of suffering), inspired offerings, and transformed sentient beings; embracing all worlds, because of the adornment of the supreme Buddha-ksetras (Buddha-fields); embracing all kalpas (eons), because of the continuous practice of all Bodhisattva paths; embracing all destinies (gati), because of manifesting rebirth; embracing all sentient beings, because of fulfilling the practices of Samantabhadra Bodhisattva; embracing all sentient beings, because of purifying the habits of afflictions; embracing all the faculties (indriya) of all sentient beings, because of transforming and liberating immeasurable beings; embracing all the desires of all sentient beings, because of purifying all afflictions; embracing all sentient beings, because of taming and maturing them, and manifesting bodies according to their needs; embracing all sentient beings, so that they understand that sentient beings are like illusions; embracing the nature of all Tathagatas, because of protecting and upholding all the Buddha's teachings. A Bodhisattva-mahasattva (great Bodhisattva) dedicates roots of goodness in this way, without any attachment, not grasping at false retribution in karma, nor grasping at false karma in retribution; being free from all falseness, entering the profound realm of dharma, the mind always dwells in supreme roots of goodness; being free from a scattered mind, practicing virtuous dharmas; not believing in or entering into all dharmas, not seeing any dharma, self-nature is accomplished, there are no creators or destroyers.
皆不可得；知一切法悉無自在，解了法界，無有見者，無有知者。如是菩薩摩訶薩圓滿具足，解了諸法，得一切法眾因緣地，見一切法身，離欲實際，等觀諸法，解了世間，猶如變化；明達眾生，皆是一法，分別無二。不捨諸業境界方便，于有為界出無為界，而亦不壞有為之性；于無為界出有為界，而亦不壞無為之性。如是菩薩摩訶薩樂觀諸法寂滅之相，出生一切清凈善根，皆悉迴向救護眾生；精勤修習離愚癡法，深達明瞭一切法海；以虛空等一切善根迴向，具足無上堅固功德；得離癡冥，明凈法眼，善知方便迴向功德。菩薩摩訶薩如是善根迴向，令一切眾生，凈一切剎，得佛自在，教化眾生，持諸佛法，一切世間，最上福田；為諸眾生，作采寶導師；為一切世間，出明凈日，一一善根，充滿法界，善根迴向，救護眾生，令一切眾生，悉皆成就清凈功德。菩薩摩訶薩如是善根迴向，守護受持諸如來性，教化成熟諸眾生性，嚴凈一切諸佛剎性，不壞業性，分別法性，等觀不二性，遍游十方性，廣說離欲性，具足解脫性，普照諸根性。
「佛子！是名菩薩摩訶薩第四至一切處迴向。菩薩摩訶薩安住此迴向，能以一切善根迴向：得至一切處身業，善能應現一切世界故，得至一切處口業，微妙音聲充滿十方一切世界故；
【現代漢語翻譯】 現代漢語譯本：一切都不可得；明白一切法都沒有自主性，理解法界，沒有能見者，沒有能知者。這樣的菩薩摩訶薩圓滿具足，理解諸法，獲得一切法眾因緣的根本，見到一切法的本質，遠離慾望的真實，平等看待諸法，理解世間，如同幻化；明瞭眾生，都是同一法，分別沒有二致。不捨棄諸業的境界方便，在有為的境界中顯現無為的境界，卻也不破壞有為的性質；在無為的境界中顯現有為的境界，卻也不破壞無為的性質。這樣的菩薩摩訶薩樂觀諸法寂滅的相狀，生出一切清凈的善根，都回向救護眾生；精勤修習遠離愚癡的方法，深入通達明瞭一切法海；以虛空等一切善根迴向，具足無上堅固的功德；獲得遠離癡暗，明凈的法眼，善於瞭解方便迴向的功德。菩薩摩訶薩這樣迴向善根，使一切眾生，清凈一切佛剎（佛所居住的國土），獲得佛的自在，教化眾生，持守諸佛的教法，成為一切世間最上的福田；為諸眾生，做采寶的導師；為一切世間，發出明凈的太陽，一一善根，充滿法界，善根迴向，救護眾生，使一切眾生，都成就清凈的功德。菩薩摩訶薩這樣迴向善根，守護受持諸如來（佛的稱號）的本性，教化成熟諸眾生的本性，莊嚴清凈一切諸佛剎的本性，不破壞業的本性，分別法的本性，平等看待不二的本性，遍游十方的本性，廣泛宣說離欲的本性，具足解脫的本性，普遍照耀諸根的本性。 『佛子！』這就是菩薩摩訶薩第四種到達一切處的迴向。菩薩摩訶薩安住于這種迴向，能以一切善根迴向：獲得到達一切處的身體行為，善於應現在一切世界；獲得到達一切處的語言行為，微妙的聲音充滿十方一切世界；
【English Translation】 English version: All are unattainable; knowing that all dharmas (phenomena, teachings) have no self-mastery, understanding the dharma-realm (the totality of existence), there is no seer, no knower. Such a Bodhisattva Mahasattva (a great being on the path to Buddhahood) is perfectly complete, understanding all dharmas, obtaining the ground of all dharmas' causal conditions, seeing the essence of all dharmas, being apart from the reality of desire, viewing all dharmas equally, understanding the world as an illusion; clearly understanding that all sentient beings are of one dharma, with no difference in separation. Not abandoning the skillful means of the realms of karma, manifesting the realm of non-action within the realm of action, yet not destroying the nature of action; manifesting the realm of action within the realm of non-action, yet not destroying the nature of non-action. Such a Bodhisattva Mahasattva is optimistic about the quiescent nature of all dharmas, giving rise to all pure roots of goodness, all of which are dedicated to saving sentient beings; diligently practicing the methods to be free from ignorance, deeply understanding and clearly comprehending the ocean of all dharmas; dedicating all roots of goodness, such as space, to attain unsurpassed and firm merit; obtaining freedom from the darkness of ignorance, clear and pure dharma-eyes, and being skilled in understanding the merit of skillful means of dedication. Such a Bodhisattva Mahasattva dedicates roots of goodness, enabling all sentient beings to purify all Buddha-lands (the lands where Buddhas reside), attain the freedom of the Buddha, teach sentient beings, uphold the teachings of all Buddhas, and become the supreme field of merit in all worlds; becoming a guide for sentient beings in obtaining treasures; becoming a clear and bright sun for all worlds, each root of goodness filling the dharma-realm, dedicating roots of goodness to save sentient beings, enabling all sentient beings to achieve pure merit. Such a Bodhisattva Mahasattva dedicates roots of goodness, protecting and upholding the nature of all Tathagatas (Buddhas), teaching and maturing the nature of all sentient beings, adorning and purifying the nature of all Buddha-lands, not destroying the nature of karma, distinguishing the nature of dharmas, viewing the non-dual nature equally, traveling throughout the ten directions, widely proclaiming the nature of being free from desire, possessing the nature of liberation, and universally illuminating the nature of all faculties. 『Son of Buddha!』 This is called the fourth dedication of a Bodhisattva Mahasattva, the dedication to reaching all places. A Bodhisattva Mahasattva, abiding in this dedication, can dedicate all roots of goodness: obtaining bodily actions that reach all places, being skilled in manifesting in all worlds; obtaining verbal actions that reach all places, with subtle sounds filling all worlds in the ten directions;
得至一切處意業，悉能受持一切諸佛所說法故；得至一切處神足，善能隨順一切世間行故；得至一切處法，隨順一切法故；得至一切處隨順法陀羅尼辯才，令一切眾生悉歡喜故；得至一切處順入法界，於一毛道，悉能普入一切世界故；得至一切處身，令一切眾生身，入一眾生身故；得至一切處劫，於一切劫中，常見諸佛故；得至一切處剎那，於一剎那，現一切佛興於世故。佛子！菩薩摩訶薩得至一切處善根迴向，能以一切善根迴向。」
爾時，金剛幢菩薩承佛神力，普觀十方，以偈頌曰：
「一切內外諸世間， 菩薩大士無所著， 不捨饒益眾生事， 如是妙智人中勝。 不著一切諸世界， 不取十方堅固性， 不取眾生壽命相， 亦不妄取諸世間。 一切十方世界中， 攝取眾生悉無餘， 觀察有無得自在， 至一切處善迴向。 攝取有為無為法， 心不妄取諸世間， 世間諸法無差別， 照世燈明如是覺。 一切所行諸業行， 上中下品各不同， 智者諸業悉迴向， 一切十方諸如來。 菩薩迴向到彼岸， 隨如來學悉成就， 分別甚深微妙智， 具足最勝殊特法。 清凈善根悉迴向， 常能利益諸群生， 悉令十方一切眾， 成就無上照世燈
【現代漢語翻譯】 現代漢語譯本 獲得在一切處都能自在的意業，是因為能夠完全領受一切諸佛所說的法；獲得在一切處都能自在的神足，是因為能夠很好地順應一切世間的行為；獲得在一切處都能自在的法，是因為能夠順應一切法；獲得在一切處都能自在的隨順法陀羅尼（總持）辯才，是爲了讓一切眾生都歡喜；獲得在一切處都能自在地順入法界，是因為在一根毫毛的通道中，都能普遍進入一切世界；獲得在一切處都能自在的身，是爲了讓一切眾生的身，都能進入一個眾生的身中；獲得在一切處都能自在的劫（時間單位），是因為在一切劫中，都能常見到諸佛；獲得在一切處都能自在的剎那（極短的時間單位），是因為在一個剎那中，都能顯現一切佛出世。佛子！菩薩摩訶薩獲得在一切處都能自在的善根迴向，能夠用一切善根進行迴向。 當時，金剛幢菩薩（Vajradhvaja Bodhisattva）承蒙佛的神力，普遍觀察十方，用偈頌說道： 『一切內外諸世間，菩薩大士無所執著，不捨棄饒益眾生的事業，這樣的妙智是人中最殊勝的。不執著於一切世界，不執取十方世界的堅固性，不執取眾生的壽命相，也不妄取諸世間。 在一切十方世界中，攝取眾生沒有遺漏，觀察有和無都能自在，到達一切處都能善巧迴向。攝取有為法和無為法，心中不妄取諸世間，世間諸法沒有差別，照亮世間的燈明是這樣覺悟的。 一切所行的諸業行，上、中、下品各不相同，智者將一切業都回向，迴向給一切十方諸如來。菩薩迴向到達彼岸，隨順如來學習都能成就，分別甚深微妙的智慧，具足最殊勝的特殊法。 清凈的善根都回向，常常能夠利益一切眾生，使十方一切眾生，都能成就無上的照世明燈。』
【English Translation】 English version Attaining mastery of intentional actions in all places, because they can fully receive all the Dharma spoken by all Buddhas; attaining mastery of supernatural powers in all places, because they can skillfully accord with all worldly actions; attaining mastery of Dharma in all places, because they can accord with all Dharmas; attaining mastery of the eloquence of the Dharani (mantra) that accords with Dharma in all places, in order to make all sentient beings rejoice; attaining mastery of entering the Dharmadhatu (realm of reality) in all places, because within a single pore, they can universally enter all worlds; attaining mastery of the body in all places, in order to allow the bodies of all sentient beings to enter the body of one sentient being; attaining mastery of kalpas (eons) in all places, because they can constantly see all Buddhas in all kalpas; attaining mastery of kshanas (moments) in all places, because in a single kshana, they can manifest all Buddhas appearing in the world. O sons of the Buddha! The Bodhisattva Mahasattvas attain mastery of the dedication of roots of goodness in all places, and can dedicate all roots of goodness. At that time, Vajradhvaja Bodhisattva, empowered by the Buddha's spiritual strength, universally observed the ten directions and spoke in verses: 'In all internal and external worlds, the great Bodhisattvas are without attachment, they do not abandon the work of benefiting sentient beings, such wonderful wisdom is the most excellent among people. They do not attach to all worlds, do not grasp the solidity of the ten directions, do not grasp the marks of sentient beings' lifespans, nor do they falsely grasp the worlds. In all the ten directions of the worlds, they gather all sentient beings without omission, they observe existence and non-existence with freedom, and they skillfully dedicate their merits in all places. They gather conditioned and unconditioned Dharmas, their minds do not falsely grasp the worlds, the Dharmas of the world are without difference, the lamp of the world illuminates such awakening. All the actions they perform, whether superior, middling, or inferior, are different, the wise dedicate all actions, dedicating them to all the Tathagatas (Buddhas) of the ten directions. Bodhisattvas dedicate their merits to reach the other shore, following the Tathagatas' teachings, they accomplish everything, distinguishing profound and subtle wisdom, possessing the most excellent and special Dharmas. They dedicate all pure roots of goodness, constantly benefiting all beings, enabling all beings in the ten directions to achieve the unsurpassed lamp that illuminates the world.'
。 未曾虛妄取眾生， 亦不妄想念諸法， 不染不著一切世， 亦復不捨諸眾生。 菩薩常樂寂滅法， 隨順得至寂滅境， 亦不捨離眾生道， 得如是等微妙智。 不起諸業虛妄想， 于諸果報亦不著， 一切世間從緣起， 不離因緣見諸法。 如是境界隨順至， 遠離一切虛妄想， 一切眾生調御師， 具足明瞭善迴向。
「佛子！何等為菩薩摩訶薩第五無盡功德藏迴向？此菩薩摩訶薩修悔過善根，離一切業障。于去、來、今佛一切善根，及三世一切眾生善根，皆悉隨喜。于諸如來，尊重恭敬、禮拜、供養所生善根；勸請諸佛所生善根；佛所說法聞持憶念、如說修行，入不思議境界善根；三世諸佛無盡善根；一切菩薩所修善根；三世諸佛得菩提時，無上善根；菩薩摩訶薩於此一切善根，皆悉隨喜。隨喜已，安住彼善根。三世諸佛轉凈法輪，度無量眾生；彼諸眾生所得善根，菩薩摩訶薩皆悉隨喜。三世諸佛從初發心修菩薩行，乃至成佛，示現涅槃，于其中間，所獲善根，皆悉隨喜。彼諸如來般涅槃已，受持守護諸佛正法，乃至法滅，所修善根；唸佛境界，所修善根；自己境界，所修善根；乃至無上菩提境界善根；菩薩摩訶薩以此諸善根，皆悉迴向。菩薩摩訶薩作如是念：
【現代漢語翻譯】 現代漢語譯本 不曾虛妄地奪取眾生的利益，也不妄想執著于各種法。 不染著也不執著於世間的一切，也不捨棄任何眾生。 菩薩常常樂於寂滅之法，隨順修行最終達到寂滅的境界。 也不捨離度化眾生的道路，從而獲得如此微妙的智慧。 不起任何虛妄的業想，對於各種果報也不執著。 世間一切都由因緣而生起，不離因緣來觀察諸法。 如此境界隨順而至，遠離一切虛妄的念想。 是所有眾生的調御導師，具足明瞭的善巧迴向。
『佛子！什麼是菩薩摩訶薩（菩薩中的大菩薩）的第五無盡功德藏迴向？』 這位菩薩摩訶薩修習懺悔的善根，遠離一切業障。 對於過去、現在、未來諸佛的一切善根，以及三世一切眾生的善根，都隨喜讚歎。 對於諸如來，尊重恭敬、禮拜、供養所產生的善根；勸請諸佛所產生的善根；聽聞、憶念佛所說的法，並如教修行，進入不可思議境界的善根；三世諸佛的無盡善根；一切菩薩所修的善根；三世諸佛證得菩提時所獲得的無上善根；菩薩摩訶薩對於這一切善根，都隨喜讚歎。 隨喜讚歎之後，安住于這些善根之中。 三世諸佛轉動清凈的法輪，度化無量眾生；那些眾生所獲得的善根，菩薩摩訶薩都隨喜讚歎。 三世諸佛從最初發菩提心修菩薩行，乃至成佛，示現涅槃，在這期間所獲得的善根，都隨喜讚歎。 那些如來般涅槃之後，受持守護諸佛正法，乃至正法滅盡，所修的善根；憶念佛的境界所修的善根；自己所修的善根；乃至無上菩提境界的善根；菩薩摩訶薩將這些善根，都回向。 菩薩摩訶薩這樣想：
【English Translation】 English version They have never falsely taken from sentient beings, nor do they falsely conceive of dharmas. They are not defiled nor attached to anything in the world, nor do they abandon any sentient beings. Bodhisattvas are always joyful in the dharma of quiescence, following it to reach the state of quiescence. They also do not abandon the path of guiding sentient beings, thus attaining such subtle wisdom. They do not give rise to false thoughts of karma, nor are they attached to any karmic results. All things in the world arise from conditions, and they observe dharmas without departing from these conditions. Such a state is attained by following this path, far from all false thoughts. They are the tamers of all sentient beings, fully equipped with clear and skillful dedication.
'Buddha's children! What is the fifth inexhaustible treasury of merit dedication of a Bodhisattva Mahasattva (a great Bodhisattva)?' This Bodhisattva Mahasattva cultivates the roots of good through repentance, and is free from all karmic hindrances. They rejoice in all the roots of good of the Buddhas of the past, present, and future, and in the roots of good of all sentient beings of the three times. They rejoice in the roots of good arising from respecting, revering, bowing to, and making offerings to the Tathagatas; the roots of good arising from urging the Buddhas; the roots of good from hearing, remembering, and practicing the dharma as taught by the Buddhas, entering the inconceivable state; the inexhaustible roots of good of the Buddhas of the three times; the roots of good cultivated by all Bodhisattvas; the supreme roots of good when the Buddhas of the three times attain Bodhi; the Bodhisattva Mahasattva rejoices in all these roots of good. Having rejoiced, they abide in those roots of good. The Buddhas of the three times turn the pure Dharma wheel, liberating countless sentient beings; the Bodhisattva Mahasattva rejoices in the roots of good obtained by those sentient beings. The Bodhisattva Mahasattva rejoices in all the roots of good obtained by the Buddhas of the three times from the initial arising of the Bodhi mind, practicing the Bodhisattva path, until attaining Buddhahood and demonstrating Nirvana. After those Tathagatas have entered Parinirvana, the roots of good cultivated by upholding and protecting the Buddhas' true dharma, until the extinction of the dharma; the roots of good cultivated by contemplating the Buddha's state; the roots of good cultivated by oneself; and even the roots of good of the supreme Bodhi state; the Bodhisattva Mahasattva dedicates all these roots of good. The Bodhisattva Mahasattva thinks thus:
『此諸善根若修、若學、若積集、若開解、若隨喜、若具足、若成就、若有所行、若有所得、若正憶念、若受持、若堅固難壞，如此善根，盡過去際劫，一切諸佛莊嚴世界，無量行業之所興起，佛智所知、菩薩所識、應眾生起，隨欲清凈，如來所持、如來出世凈業所成，普賢菩薩凈業所起。彼諸世界，若有眾產生無上道，現自在力，未來一切如來、應供、等正覺莊嚴佛剎，與法界等無量無邊虛空、法界等一切世界中，盡未來際劫一切諸佛，彼諸如來成就智慧當凈佛剎，雜寶莊嚴：一切無厭上香莊嚴、雨一切華莊嚴、一切衣云莊嚴、一切功德藏莊嚴、一切如來持智莊嚴、一切佛剎莊嚴、不可說莊嚴、修習不可思議功德莊嚴、如來等正覺凈威神莊嚴；未來一切諸佛莊嚴佛剎，一切世間所不能睹，菩薩凈眼之所照見。』
「菩薩摩訶薩修勝善根，悉入一切諸清凈法，受持一切諸清凈法，猶如變化；普行菩薩諸清凈業，入菩薩不可思議自在三昧，佛慧光明，普照世間。如未來諸佛嚴凈佛剎，現在諸佛嚴凈世界，亦復如是。種種莊嚴清凈，具足功德；普覆無量妙色不可思議香、無量雜寶、無量寶樹、阿僧祇莊嚴、阿僧祇宮殿、阿僧祇微妙音聲，隨善知識，顯現無量一切功德，殊勝莊嚴，不可窮盡。一切香莊嚴、一切鬘莊嚴
【現代漢語翻譯】 現代漢語譯本 這些善根，無論是修習、學習、積累、開解、隨喜、具足、成就，還是有所行、有所得、正憶念、受持、堅固難壞，如此的善根，在過去無盡的劫數中，一切諸佛用來莊嚴世界，由無量行業所興起，是佛的智慧所知、菩薩所認識、應眾生而起，隨眾生的意願而清凈，是如來所持、如來出世的清凈業所成就，是普賢菩薩的清凈業所發起。那些世界，如果有眾產生就無上道，展現自在的力量，未來一切如來、應供、等正覺所莊嚴的佛剎，與法界等同的無量無邊虛空、法界等同的一切世界中，在未來無盡的劫數中，一切諸佛，那些如來成就智慧時所凈化的佛剎，以雜寶莊嚴：一切無厭的上等香莊嚴、雨一切花莊嚴、一切衣云莊嚴、一切功德藏莊嚴、一切如來持智莊嚴、一切佛剎莊嚴、不可說莊嚴、修習不可思議功德莊嚴、如來等正覺的清凈威神莊嚴；未來一切諸佛所莊嚴的佛剎，是一切世間所不能看見的，只有菩薩的清凈之眼才能照見。 菩薩摩訶薩（菩薩中的大菩薩）修習殊勝的善根，完全進入一切清凈的法，受持一切清凈的法，就像變化一樣；普遍地實行菩薩的各種清凈業，進入菩薩不可思議的自在三昧（禪定），佛的智慧光明，普遍照耀世間。就像未來諸佛莊嚴清凈佛剎一樣，現在諸佛莊嚴清凈世界，也是如此。種種莊嚴清凈，具足功德；普遍覆蓋無量美妙的顏色、不可思議的香、無量雜寶、無量寶樹、阿僧祇（無數）的莊嚴、阿僧祇的宮殿、阿僧祇的微妙音聲，跟隨善知識，顯現無量一切功德，殊勝莊嚴，不可窮盡。一切香莊嚴、一切鬘莊嚴
【English Translation】 English version These roots of goodness, whether cultivated, learned, accumulated, understood, rejoiced in, possessed, accomplished, or in whatever actions, attainments, right mindfulness, upholding, or firm and indestructible, such roots of goodness, throughout past eons, all Buddhas use to adorn worlds, arising from immeasurable actions, known by the wisdom of the Buddhas, recognized by Bodhisattvas, arising in response to sentient beings, purified according to their desires, held by the Tathagatas, accomplished by the pure karma of the Tathagatas' appearance in the world, and initiated by the pure karma of Samantabhadra Bodhisattva. In those worlds, if there are sentient beings who attain the unsurpassed path, manifesting their power of freedom, the Buddha-lands adorned by all future Tathagatas, Arhats, and Samyaksaṃbuddhas, in the immeasurable and boundless space equal to the Dharma realm, in all worlds equal to the Dharma realm, throughout future eons, all Buddhas, those Tathagatas, when they achieve wisdom, will purify their Buddha-lands, adorned with various treasures: adorned with all inexhaustible superior incense, adorned with the rain of all flowers, adorned with all cloud-like garments, adorned with all treasuries of merit, adorned with all Tathagatas' wisdom, adorned with all Buddha-lands, adorned with the inexpressible, adorned with the cultivation of inconceivable merits, adorned with the pure majestic power of the Tathagatas, Samyaksaṃbuddhas; the Buddha-lands adorned by all future Buddhas are unseen by all in the world, only seen by the pure eyes of Bodhisattvas. Bodhisattva Mahasattvas (great Bodhisattvas among Bodhisattvas) cultivate superior roots of goodness, fully entering all pure dharmas, upholding all pure dharmas, like transformations; universally practicing all pure karmas of Bodhisattvas, entering the inconceivable Samadhi (meditative absorption) of Bodhisattvas' freedom, the light of the Buddhas' wisdom, universally illuminating the world. Just as future Buddhas adorn and purify their Buddha-lands, so too do present Buddhas adorn and purify their worlds. Various adornments are pure, complete with merits; universally covering immeasurable beautiful colors, inconceivable fragrances, immeasurable various treasures, immeasurable precious trees, Asamkhya (countless) adornments, Asamkhya palaces, Asamkhya subtle sounds, following good teachers, manifesting immeasurable all merits, superior adornments, inexhaustible. Adorned with all fragrances, adorned with all garlands.
、一切華莊嚴、一切末香莊嚴、一切寶莊嚴、一切衣莊嚴、一切幢莊嚴、一切幡莊嚴、一切繒彩莊嚴、一切寶欄楯莊嚴、阿僧祇白寶網普覆莊嚴、阿僧祇河莊嚴、阿僧祇雲雨莊嚴、阿僧祇自然妙音無所不聞；以如是等無量無邊諸莊嚴具，莊嚴無量無邊、不可思議諸佛世界。彼諸世界中，若佛剎莊嚴、佛剎清凈、佛剎平等、佛剎妙善、佛剎功德、佛剎殊勝、佛剎安樂、佛剎不壞、佛剎無盡、佛剎無量功德不可盡、佛剎不退、佛剎無所畏、佛剎光明、佛剎快樂、佛剎無厭、佛剎普照、佛剎照明、佛剎方正、佛剎第一、佛剎勝、佛剎最勝、佛剎微妙、佛剎無比、佛剎無等、佛剎上、佛剎無上、佛剎無等等；如是等三世一切諸佛，佛剎莊嚴。菩薩摩訶薩以此善根，皆悉迴向，普令一切佛剎，清凈莊嚴。如是莊嚴，於一世界中，三世一切莊嚴佛剎，具足清凈周遍，清凈積聚；等起莊嚴具足，莊嚴住持，皆悉具足。如一世界中，無量無邊虛空、法界等世界，悉以三世諸佛，莊嚴佛剎而莊嚴之；佛剎功德、佛剎觀無厭足、佛剎無量、佛剎彌廣、佛剎無數、佛剎不可思議、佛剎無勝、佛剎不可稱、佛剎無邊，皆悉具足。菩薩摩訶薩復如是迴向：令其所修一切佛剎，菩薩摩訶薩皆悉充滿。此諸菩薩，具足一切清凈功德成就智慧；善能分別
【現代漢語翻譯】 現代漢語譯本：一切以花朵裝飾的莊嚴、一切以末香裝飾的莊嚴、一切以珍寶裝飾的莊嚴、一切以衣物裝飾的莊嚴、一切以幢幡裝飾的莊嚴、一切以綵帶裝飾的莊嚴、一切以寶欄桿裝飾的莊嚴，無數的白色寶網普遍覆蓋的莊嚴，無數的河流裝飾的莊嚴，無數的雲雨裝飾的莊嚴，無數的自然美妙聲音無處不在；以這些無量無邊的各種莊嚴之物，莊嚴無量無邊、不可思議的諸佛世界。在這些世界中，佛剎（佛的國土）的莊嚴、佛剎的清凈、佛剎的平等、佛剎的美好、佛剎的功德、佛剎的殊勝、佛剎的安樂、佛剎的不壞、佛剎的無盡、佛剎的無量功德不可窮盡、佛剎的不退轉、佛剎的無所畏懼、佛剎的光明、佛剎的快樂、佛剎的無厭足、佛剎的普照、佛剎的照明、佛剎的方正、佛剎的第一、佛剎的殊勝、佛剎的最殊勝、佛剎的微妙、佛剎的無比、佛剎的無等、佛剎的上、佛剎的無上、佛剎的無等等；像這樣等同於三世一切諸佛的佛剎莊嚴。菩薩摩訶薩以這種善根，都回向，普遍令一切佛剎，清凈莊嚴。這樣的莊嚴，在一個世界中，三世一切莊嚴的佛剎，具足清凈周遍，清凈積聚；等起莊嚴具足，莊嚴住持，都具足。如一個世界中，無量無邊的虛空、法界等世界，都以三世諸佛，莊嚴佛剎而莊嚴之；佛剎的功德、佛剎的觀賞無厭足、佛剎的無量、佛剎的彌廣、佛剎的無數、佛剎的不可思議、佛剎的無勝、佛剎的不可稱量、佛剎的無邊，都具足。菩薩摩訶薩又這樣迴向：令其所修的一切佛剎，菩薩摩訶薩都充滿。這些菩薩，具足一切清凈功德成就智慧；善於分別。 English version: All adorned with flowers, all adorned with powdered incense, all adorned with jewels, all adorned with clothing, all adorned with banners, all adorned with streamers, all adorned with silken colors, all adorned with jeweled railings, adorned with countless white jeweled nets covering all, adorned with countless rivers, adorned with countless clouds and rain, countless natural and wonderful sounds heard everywhere; with such immeasurable and boundless adornments, they adorn immeasurable, boundless, and inconceivable Buddha worlds. In these worlds, the adornment of Buddha-lands (Buddha's realms), the purity of Buddha-lands, the equality of Buddha-lands, the beauty of Buddha-lands, the merits of Buddha-lands, the excellence of Buddha-lands, the peace of Buddha-lands, the indestructibility of Buddha-lands, the endlessness of Buddha-lands, the immeasurable merits of Buddha-lands that cannot be exhausted, the non-retrogression of Buddha-lands, the fearlessness of Buddha-lands, the light of Buddha-lands, the joy of Buddha-lands, the insatiability of Buddha-lands, the universal illumination of Buddha-lands, the enlightenment of Buddha-lands, the uprightness of Buddha-lands, the first of Buddha-lands, the superior of Buddha-lands, the most superior of Buddha-lands, the subtle of Buddha-lands, the incomparable of Buddha-lands, the unequaled of Buddha-lands, the supreme of Buddha-lands, the unsurpassed of Buddha-lands, the unexcelled of Buddha-lands; such are the adornments of Buddha-lands of all Buddhas in the three periods of time. Bodhisattva-Mahasattvas, with this root of goodness, all dedicate it, universally causing all Buddha-lands to be pure and adorned. Such adornments, in one world, all the adorned Buddha-lands of the three periods of time, are fully pure and pervasive, purely accumulated; the arising of adornments is complete, the sustaining of adornments is complete, all are complete. Like in one world, countless and boundless spaces, Dharma realms, and other worlds, all are adorned by the Buddha-lands adorned by the Buddhas of the three periods of time; the merits of Buddha-lands, the insatiable viewing of Buddha-lands, the immeasurability of Buddha-lands, the vastness of Buddha-lands, the countlessness of Buddha-lands, the inconceivability of Buddha-lands, the unsurpassability of Buddha-lands, the unmeasurability of Buddha-lands, the boundlessness of Buddha-lands, all are complete. Bodhisattva-Mahasattvas also dedicate in this way: causing all the Buddha-lands they cultivate to be filled with Bodhisattva-Mahasattvas. These Bodhisattvas, complete with all pure merits, achieve wisdom; they are skilled in distinguishing.
【English Translation】 All adorned with flower decorations, all adorned with powdered incense decorations, all adorned with jewel decorations, all adorned with clothing decorations, all adorned with banner decorations, all adorned with streamer decorations, all adorned with silken color decorations, all adorned with jeweled railing decorations, adorned with countless white jeweled nets universally covering, adorned with countless river decorations, adorned with countless cloud and rain decorations, countless natural wonderful sounds heard everywhere; with such immeasurable and boundless various adornments, they adorn immeasurable, boundless, and inconceivable Buddha worlds. In these worlds, the adornment of Buddha-ksetras (Buddha's lands), the purity of Buddha-ksetras, the equality of Buddha-ksetras, the beauty of Buddha-ksetras, the merits of Buddha-ksetras, the excellence of Buddha-ksetras, the peace of Buddha-ksetras, the indestructibility of Buddha-ksetras, the endlessness of Buddha-ksetras, the immeasurable merits of Buddha-ksetras that cannot be exhausted, the non-retrogression of Buddha-ksetras, the fearlessness of Buddha-ksetras, the light of Buddha-ksetras, the joy of Buddha-ksetras, the insatiability of Buddha-ksetras, the universal illumination of Buddha-ksetras, the enlightenment of Buddha-ksetras, the uprightness of Buddha-ksetras, the first of Buddha-ksetras, the superior of Buddha-ksetras, the most superior of Buddha-ksetras, the subtle of Buddha-ksetras, the incomparable of Buddha-ksetras, the unequaled of Buddha-ksetras, the supreme of Buddha-ksetras, the unsurpassed of Buddha-ksetras, the unexcelled of Buddha-ksetras; such are the adornments of Buddha-ksetras of all Buddhas in the three periods of time. Bodhisattva-Mahasattvas, with this root of goodness, all dedicate it, universally causing all Buddha-ksetras to be pure and adorned. Such adornments, in one world, all the adorned Buddha-ksetras of the three periods of time, are fully pure and pervasive, purely accumulated; the arising of adornments is complete, the sustaining of adornments is complete, all are complete. Like in one world, countless and boundless spaces, Dharma realms, and other worlds, all are adorned by the Buddha-ksetras adorned by the Buddhas of the three periods of time; the merits of Buddha-ksetras, the insatiable viewing of Buddha-ksetras, the immeasurability of Buddha-ksetras, the vastness of Buddha-ksetras, the countlessness of Buddha-ksetras, the inconceivability of Buddha-ksetras, the unsurpassability of Buddha-ksetras, the unmeasurability of Buddha-ksetras, the boundlessness of Buddha-ksetras, all are complete. Bodhisattva-Mahasattvas also dedicate in this way: causing all the Buddha-ksetras they cultivate to be filled with Bodhisattva-Mahasattvas. These Bodhisattvas, complete with all pure merits, achieve wisdom; they are skilled in distinguishing.
一切世界及眾生界，入深法界，舍離愚癡；入空寂界，成就念佛、念不思議法、念清凈僧；成就念舍，法日圓滿，慧光普照，深智無礙，從無所有寂滅法生，出生無量清凈佛法；成就殊特勝妙善根、清凈善根、最勝善根、增上善根；建立無上菩提之心，善能隨順，入如來力；心常志求一切種智，凈諸魔業，了眾生性；知法空寂，舍離顛倒，除滅愚癡，修諸善根，滿足大愿。成就如是等無量無邊功德，菩薩充滿其剎，悉從無量法門中生，安住如是一切功德，成就無等等勝妙善根，常作佛事，善巧方便；得菩提光明，具足無癡法界智慧，一身充滿一切法界，現自在力，成就大智一切智境界，善巧方便；出生智慧，分別無量法界，遍游諸剎而無所著，心凈如空，悉能分別一切法界，于諸菩薩不可思議三昧正受，以巧方便，善能入出。趣薩婆若，住諸佛剎，善能了知諸佛威神、善能分別阿僧祇諸深妙法，而無所畏。隨順三世諸佛善根，普照一切如來法界，悉能受持一切諸佛所說正法，善能演出不可思議清凈音聲，善能分別阿僧祇諸語言法；得無上道，佛自在地，悉能周遍一切世界，而無障礙，悉攝一切無諍之法，心無虛妄，無所染著；修習增廣菩提之心，善解智慧，隨時應化，權變無方，了真實義，具足演說，成就如是等無量
【現代漢語翻譯】 現代漢語譯本：一切世界和眾生界，都深入到深邃的法界，捨棄愚癡；進入空寂的境界，成就念佛（Buddha-anusmriti，憶念佛陀）、念不可思議法（Dharma-anusmriti，憶念佛法）、念清凈僧（Sangha-anusmriti，憶念僧伽）；成就舍離之心，佛法如日圓滿，智慧之光普照，深邃的智慧沒有障礙，從無所有寂滅的法中產生，出生無量清凈的佛法；成就殊勝特別的善根、清凈的善根、最殊勝的善根、增上的善根；建立無上菩提之心，善於隨順，進入如來的力量；心中常常立志追求一切種智（Sarvajnata，佛陀的智慧），凈化各種魔業，瞭解眾生的本性；知道法的空寂，捨棄顛倒，消除愚癡，修習各種善根，滿足大愿。成就如此等等無量無邊的功德，菩薩充滿其國土，都從無量法門中產生，安住于如此一切功德，成就無與倫比的殊勝善根，常常做佛事，善用巧妙的方法；得到菩提的光明，具備沒有愚癡的法界智慧，一身充滿一切法界，顯現自在的力量，成就大智慧一切智的境界，善用巧妙的方法；出生智慧，分別無量的法界，遍游各個佛剎而沒有執著，心凈如虛空，能夠分別一切法界，對於菩薩不可思議的三昧正受，用巧妙的方法，善於進入和出來。趨向薩婆若（Sarvajna，一切智），安住于各個佛剎，善於瞭解諸佛的威神，善於分別阿僧祇（Asamkhya，無數）的深妙法，而沒有畏懼。隨順三世諸佛的善根，普照一切如來的法界，能夠受持一切諸佛所說的正法，善於演說不可思議的清凈音聲，善於分別阿僧祇的各種語言法；得到無上道，佛的自在之地，能夠周遍一切世界，而沒有障礙，能夠攝取一切沒有諍論的法，心中沒有虛妄，沒有染著；修習增廣菩提之心，善解智慧，隨時應化，權變無方，瞭解真實義，具足演說，成就如此等等無量 現代漢語譯本：無邊的功德。
【English Translation】 English version: All worlds and realms of sentient beings, enter into the profound Dharma realm, abandoning ignorance; enter into the realm of emptiness and tranquility, accomplishing mindfulness of the Buddha (Buddha-anusmriti), mindfulness of the inconceivable Dharma (Dharma-anusmriti), and mindfulness of the pure Sangha (Sangha-anusmriti); accomplishing the mind of renunciation, the Dharma like the sun is complete, the light of wisdom shines everywhere, profound wisdom is without obstruction, arising from the non-existent and tranquil Dharma, giving birth to immeasurable pure Buddha-Dharmas; accomplishing extraordinary and excellent roots of goodness, pure roots of goodness, supreme roots of goodness, and increasing roots of goodness; establishing the unsurpassed Bodhi mind, being skillful in accordance, entering the power of the Tathagata; the mind constantly aspires to seek all-knowing wisdom (Sarvajnata), purifying all demonic actions, understanding the nature of sentient beings; knowing the emptiness of Dharma, abandoning perversion, eliminating ignorance, cultivating all roots of goodness, fulfilling great vows. Accomplishing such immeasurable and boundless merits, Bodhisattvas fill their lands, all arising from immeasurable Dharma gates, abiding in all such merits, accomplishing incomparable and excellent roots of goodness, constantly performing Buddha activities, skillfully using expedient means; obtaining the light of Bodhi, possessing the wisdom of the Dharma realm without ignorance, one body filling all Dharma realms, manifesting the power of freedom, accomplishing the realm of great wisdom and all-knowing wisdom, skillfully using expedient means; giving birth to wisdom, distinguishing immeasurable Dharma realms, traveling throughout all Buddha lands without attachment, the mind as pure as space, able to distinguish all Dharma realms, for the inconceivable Samadhi of Bodhisattvas, using skillful means, being adept at entering and exiting. Approaching Sarvajna (all-knowing wisdom), abiding in all Buddha lands, being adept at understanding the majestic power of all Buddhas, being adept at distinguishing the immeasurable (Asamkhya) profound and wonderful Dharmas, without fear. Following the roots of goodness of all Buddhas of the three times, illuminating all Tathagata Dharma realms, able to uphold the true Dharma spoken by all Buddhas, being adept at expounding inconceivable pure sounds, being adept at distinguishing the immeasurable languages of Dharma; attaining the unsurpassed path, the free ground of the Buddha, able to pervade all worlds without obstruction, able to gather all non-controversial Dharmas, the mind without falsehood, without attachment; cultivating and expanding the Bodhi mind, being adept at understanding wisdom, transforming according to the time, with boundless expedient means, understanding the true meaning, fully expounding, accomplishing such immeasurable English version: and boundless merits.
功德。諸大菩薩，莊嚴世界，充滿世界；種種莊嚴，順至安住，善修熏修，淳凈無雜，周遍清凈，惔然宴寂。於一佛剎少分處，所有無量菩薩、無數菩薩、不思議菩薩、不可稱菩薩、不可量菩薩、無等菩薩、不可究竟菩薩、無分齊菩薩、不可說菩薩、不可說不可說菩薩；如一佛剎，一一少分處，有如是等大菩薩摩訶薩；虛空、法界等一切世界，菩薩摩訶薩皆悉充滿，亦復如是。
「菩薩摩訶薩以諸善根方便迴向：迴向一切佛剎、一切菩薩摩訶薩、一切如來、一切無上菩提、一切大愿、一切出要、一切眾生、凈一切世界、常見如來、如來壽命無量，轉不退轉法輪與法界等。如是，菩薩摩訶薩善根迴向：令一切佛剎清凈；令一切眾生界清凈；令一切菩薩清凈；令一切諸佛充滿法界；令如來清凈法身，充滿一切佛剎。菩薩摩訶薩以如是等無等等迴向，趣薩婆若，心凈如虛空，不動如大地；入不可思議迴向，樂觀一切業報，皆悉寂滅，無盡功德，迴向平等隨順一切法界。
「菩薩摩訶薩行如是迴向已，不虛妄取我及我所，不虛妄取佛及諸佛法，不虛妄取佛剎及剎清凈，不虛妄取眾生及調伏眾生，不虛妄取諸業及取業報，不著意業及業果報，不壞因果，不取有法、不壞有法，生死非雜亂、涅槃非寂靜，如來境界道非
【現代漢語翻譯】 現代漢語譯本 功德。諸位大菩薩，以莊嚴的功德來莊嚴世界，使世界充滿莊嚴；以種種莊嚴，順應安住的規律，善加修行熏習，使之純凈無雜，周遍清凈，達到恬靜安寧的境界。在一個佛剎的少部分地方，就有無量菩薩、無數菩薩、不可思議菩薩、不可稱菩薩、不可量菩薩、無等菩薩、不可究竟菩薩、無分齊菩薩、不可說菩薩、不可說不可說菩薩；如同一個佛剎，在每一個少部分地方，都有如此眾多的大菩薩摩訶薩（偉大的菩薩）；虛空、法界等一切世界，菩薩摩訶薩都充滿其中，情況也是如此。 菩薩摩訶薩以各種善根方便迴向：迴向給一切佛剎（佛的國土）、一切菩薩摩訶薩、一切如來（佛的稱號）、一切無上菩提（最高的覺悟）、一切大愿、一切出離之道、一切眾生，使一切世界清凈，常見如來，如來壽命無量，轉動不退轉的法輪與法界相等。如此，菩薩摩訶薩善根迴向：使一切佛剎清凈；使一切眾生界清凈；使一切菩薩清凈；使一切諸佛充滿法界；使如來清凈法身，充滿一切佛剎。菩薩摩訶薩以如此等等無與倫比的迴向，趨向薩婆若（一切智），心凈如虛空，不動如大地；進入不可思議的迴向，樂觀一切業報，都寂滅無餘，以無盡的功德，迴向平等，隨順一切法界。 菩薩摩訶薩在進行這樣的迴向之後，不虛妄地執取『我』及『我所』，不虛妄地執取佛及諸佛法，不虛妄地執取佛剎及佛剎的清凈，不虛妄地執取眾生及調伏眾生，不虛妄地執取諸業及業報，不執著于意業及業果報，不破壞因果，不執取有法、不破壞有法，生死不是雜亂無章的，涅槃不是寂靜的，如來的境界之道不是
【English Translation】 English version Merit. All great Bodhisattvas, adorn the world with the merit of adornment, filling the world with adornment; with various adornments, in accordance with the law of dwelling, cultivate and practice well, making it pure and without impurities, pervading and pure, reaching a state of tranquility and peace. In a small part of a Buddha-land, there are immeasurable Bodhisattvas, countless Bodhisattvas, inconceivable Bodhisattvas, ineffable Bodhisattvas, immeasurable Bodhisattvas, incomparable Bodhisattvas, inexhaustible Bodhisattvas, limitless Bodhisattvas, unspeakable Bodhisattvas, and unspeakable unspeakable Bodhisattvas; just like in one Buddha-land, in every small part, there are so many great Bodhisattva Mahasattvas (great Bodhisattvas); the void, the Dharma realm, and all worlds are filled with Bodhisattva Mahasattvas, and the situation is the same. Bodhisattva Mahasattvas dedicate their various roots of goodness through skillful means: dedicating to all Buddha-lands (Buddha's lands), all Bodhisattva Mahasattvas, all Tathagatas (title of Buddha), all unsurpassed Bodhi (highest enlightenment), all great vows, all paths of liberation, all sentient beings, making all worlds pure, constantly seeing the Tathagata, the Tathagata's life is immeasurable, turning the irreversible Dharma wheel equal to the Dharma realm. Thus, Bodhisattva Mahasattvas dedicate their roots of goodness: making all Buddha-lands pure; making all realms of sentient beings pure; making all Bodhisattvas pure; making all Buddhas fill the Dharma realm; making the Tathagata's pure Dharma body fill all Buddha-lands. Bodhisattva Mahasattvas, with such incomparable dedications, move towards Sarvajna (omniscience), their minds as pure as the void, unmoving as the earth; entering inconceivable dedication, optimistically viewing all karmic retributions, all of which are extinguished without remainder, with endless merit, dedicating to equality, in accordance with all Dharma realms. After Bodhisattva Mahasattvas have made such dedications, they do not falsely grasp 'I' and 'mine', do not falsely grasp the Buddha and the Buddha's Dharma, do not falsely grasp the Buddha-land and the purity of the Buddha-land, do not falsely grasp sentient beings and the taming of sentient beings, do not falsely grasp all karmas and karmic retributions, do not cling to mental karma and karmic retribution, do not destroy cause and effect, do not grasp existing dharmas, do not destroy existing dharmas, birth and death are not chaotic, Nirvana is not tranquil, the path of the Tathagata's realm is not
他所作無法同止。菩薩摩訶薩如是起諸善根，決定迴向，成熟具足，等觀取相；善取境界，分別稱量，離諸虛妄而無所著。菩薩摩訶薩如是善根迴向已，得無盡善根；常念三世一切諸佛，得一切無盡善根；度無量菩薩，得無盡善根；凈諸佛剎，得無盡善根；凈眾生界，得無盡善根；入深法界，得無盡善根；修無量心，凈如虛空，得無盡善根；解了一切諸佛境界，得無盡善根；修習一切菩薩凈業，得無盡善根；了達三世，得無盡善根。以如是等善根迴向，悉能度脫一切眾生；入眾生界，不見眾生迴向；解一切法，無有壽命迴向；知一切法真實，無有自在迴向；一切諸法無福伽羅迴向；觀察一切諸法，離諸忿諍迴向；一切諸法，從因緣起，無有堅固迴向；知一切法真實，無所著迴向；一切佛剎無所染著迴向；不取菩薩行堅固相迴向；分別了知一切境界空無所有迴向。菩薩摩訶薩如是迴向，眼終不見不凈佛剎，亦復不見異相眾生；行法不見法，入智無所入；解了一切，猶如虛空。于如來身，得一切法，滿足成就無量諸功德力，具足至一切處善根，安樂眾生。此菩薩摩訶薩于唸唸中，得不可說不可說十力地，具一切種清凈善根，悉能攝取一切眾生。彼菩薩摩訶薩成就如意功德寶藏，隨所遊方，悉能嚴凈一切佛剎，令不可說不可
【現代漢語翻譯】 現代漢語譯本 他所作的功德無法停止。菩薩摩訶薩（菩薩中的大菩薩）如此發起各種善根，堅定地迴向，使其成熟圓滿，平等地觀察一切現象；善於把握境界，分別衡量，遠離虛妄而不執著。菩薩摩訶薩如此迴向善根后，獲得無盡的善根；常常憶念三世一切諸佛，獲得一切無盡的善根；度化無量菩薩，獲得無盡的善根；清凈諸佛的剎土（佛所居住的國土），獲得無盡的善根；清凈眾生的世界，獲得無盡的善根；進入深奧的法界（佛法的境界），獲得無盡的善根；修習無量慈悲喜捨四種心，清凈如虛空，獲得無盡的善根；瞭解一切諸佛的境界，獲得無盡的善根；修習一切菩薩清凈的行業，獲得無盡的善根；通達過去、現在、未來三世，獲得無盡的善根。以這些善根迴向，都能度脫一切眾生；進入眾生界，不見有眾生可迴向；理解一切法，沒有壽命可迴向；知道一切法的真實，沒有自在可迴向；一切諸法沒有補特伽羅（人）可迴向；觀察一切諸法，遠離一切忿怒和爭執可迴向；一切諸法，從因緣生起，沒有堅固性可迴向；知道一切法的真實，沒有執著可迴向；一切佛剎沒有染著可迴向；不執取菩薩行堅固的相可迴向；分別瞭解一切境界空無所有可迴向。菩薩摩訶薩如此迴向，眼睛終究不會看到不凈的佛剎，也不會看到異樣的眾生；修行佛法不見有法，進入智慧沒有所入；理解一切，猶如虛空。在如來（佛）的身上，獲得一切法，圓滿成就無量的功德力，具足到達一切處的善根，使眾生安樂。這位菩薩摩訶薩在念念之中，獲得不可說不可說的十力地（佛的十種力量的境界），具足一切種清凈的善根，能夠攝取一切眾生。那位菩薩摩訶薩成就如意功德寶藏，無論去到哪裡，都能莊嚴清凈一切佛剎，使不可說不可說
【English Translation】 English version His actions cannot be stopped. A Bodhisattva Mahasattva (a great Bodhisattva) thus initiates various roots of goodness, resolutely dedicates them, matures them to perfection, and observes all phenomena with equanimity; skillfully grasps realms, discerns and measures, and is free from falsehood without attachment. Having thus dedicated the roots of goodness, a Bodhisattva Mahasattva obtains inexhaustible roots of goodness; constantly remembers all Buddhas of the three times, obtaining all inexhaustible roots of goodness; liberates immeasurable Bodhisattvas, obtaining inexhaustible roots of goodness; purifies the Buddha-lands (the lands where Buddhas reside), obtaining inexhaustible roots of goodness; purifies the realms of sentient beings, obtaining inexhaustible roots of goodness; enters the profound Dharma realm (the realm of Buddhist teachings), obtaining inexhaustible roots of goodness; cultivates immeasurable loving-kindness, compassion, joy, and equanimity, pure as space, obtaining inexhaustible roots of goodness; understands the realms of all Buddhas, obtaining inexhaustible roots of goodness; cultivates all pure practices of Bodhisattvas, obtaining inexhaustible roots of goodness; comprehends the three times of past, present, and future, obtaining inexhaustible roots of goodness. With these roots of goodness dedicated, they can liberate all sentient beings; entering the realm of sentient beings, not seeing any sentient beings to dedicate to; understanding all dharmas, not having a life to dedicate; knowing the truth of all dharmas, not having self-mastery to dedicate; all dharmas not having a pudgala (person) to dedicate to; observing all dharmas, dedicating to being free from all anger and disputes; all dharmas arising from causes and conditions, not having solidity to dedicate to; knowing the truth of all dharmas, not having attachment to dedicate to; all Buddha-lands not having defilement to dedicate to; not grasping the solid form of Bodhisattva practice to dedicate to; discerning and understanding that all realms are empty and without substance to dedicate to. A Bodhisattva Mahasattva, dedicating in this way, will never see impure Buddha-lands, nor will they see different kinds of sentient beings; practicing the Dharma, not seeing any Dharma, entering wisdom without entering anywhere; understanding everything, like space. In the body of the Tathagata (Buddha), they obtain all dharmas, perfectly accomplish immeasurable powers of merit, possess roots of goodness that reach everywhere, and bring happiness to sentient beings. This Bodhisattva Mahasattva, in every moment, obtains the ineffable ten powers of the Buddha, possesses all kinds of pure roots of goodness, and is able to gather all sentient beings. That Bodhisattva Mahasattva achieves a treasure of wish-fulfilling merits, and wherever they go, they can adorn and purify all Buddha-lands, making them ineffable and ineffable.
說眾生安住攝取諸功德力。菩薩摩訶薩如是迴向時，以此迴向威力故，一切所行，無有倫匹，一切世間，所不能壞，威攝眾魔，莫能瞻對，具足成就不退功德，無量大愿，皆悉成就。其心彌廣，等一切智，於一念中，悉能周遍無量佛剎；得無量智力，悉能了知諸佛境界；常樂受持一切佛法，安住無量無邊大智；菩薩初發菩提心力，悉與虛空、諸法界等。
「佛子！是名菩薩摩訶薩第五無盡功德藏迴向。菩薩摩訶薩安住此無盡功德藏迴向，復得十種無盡功德之藏；何等為十？一者、常見諸佛無盡功德之藏，於一一毛孔中，見無量阿僧祇諸佛；二者、入無盡法功德之藏，以如來智慧，等觀一切法即是一法；三者、受持正念無盡功德之藏，聞一切佛所說正法，聞持不忘；四者、得無盡慧功德之藏，於一切如來所說經法，善能次第解其句義；五者、無盡趣法功德之藏，善能分別一切法趣；六者、無盡佛愿功德之藏，智慧如空，充滿三世一切諸法；七者、無盡功德功德之藏，充滿一切諸眾生意，猶不可盡；八者、無盡智功德之藏，一切眾生愚癡曀障，悉能除滅；九者、無盡辯才功德之藏，令一切眾生，悉解一切佛法，平等無二；十者、無盡十力、四無所畏功德之藏，具足修習菩薩所行，受法王職，得一切智。佛子！是名菩
【現代漢語翻譯】 現代漢語譯本：說眾生安住于攝取各種功德的力量。菩薩摩訶薩這樣迴向時，憑藉這種迴向的威力，一切所作所為都無與倫比，一切世間都無法摧毀，威懾眾魔，使他們無法正視，具足成就永不退轉的功德，無量的大愿都能全部實現。他們的心胸無比廣闊，等同於一切智慧，在一念之間，就能周遍無量佛剎；獲得無量的智慧力量，能夠完全瞭解諸佛的境界；常常樂於受持一切佛法，安住于無量無邊的大智慧之中；菩薩最初發起的菩提心力，與虛空、諸法界等同。
『佛子！這稱為菩薩摩訶薩的第五種無盡功德藏迴向。菩薩摩訶薩安住于這種無盡功德藏迴向，又能獲得十種無盡功德之藏；是哪十種呢？第一，常見諸佛無盡功德之藏，在每一個毛孔中，都能見到無量阿僧祇（無數）諸佛；第二，進入無盡法功德之藏，以如來的智慧，平等觀察一切法即是一法；第三，受持正念無盡功德之藏，聽聞一切佛所說的正法，聽過之後不會忘記；第四，獲得無盡慧功德之藏，對於一切如來所說的經法，能夠善巧地依次理解其中的含義；第五，無盡趣法功德之藏，能夠善巧地分辨一切法的歸趣；第六，無盡佛愿功德之藏，智慧如同虛空，充滿三世一切諸法；第七，無盡功德功德之藏，充滿一切眾生的心意，仍然無法窮盡；第八，無盡智功德之藏，能夠消除一切眾生的愚癡和障礙；第九，無盡辯才功德之藏，使一切眾生都能理解一切佛法，平等無二；第十，無盡十力（如來十種力量）、四無所畏（佛的四種無所畏懼的自信）功德之藏，具足修習菩薩所行，接受法王的職位，獲得一切智慧。佛子！這稱為菩薩摩訶薩的第 薩摩訶薩的第
【English Translation】 English version: It is said that sentient beings dwell in the power of gathering all merits. When a Bodhisattva Mahasattva dedicates merit in this way, by the power of this dedication, all actions become unparalleled, indestructible by any world, awe-inspiring to all demons, who cannot even look upon them, fully accomplishing the merits of non-retrogression, and all immeasurable great vows are fulfilled. Their minds are immensely vast, equal to all wisdom, and in a single thought, they can pervade immeasurable Buddha-lands; they attain immeasurable wisdom power, fully understanding the realms of all Buddhas; they are always joyful in upholding all the Buddha's teachings, dwelling in immeasurable and boundless great wisdom; the power of the Bodhisattva's initial aspiration for Bodhi is equal to space and all Dharma realms.
'Buddha-child! This is called the fifth inexhaustible treasury of merit dedication of a Bodhisattva Mahasattva. When a Bodhisattva Mahasattva dwells in this inexhaustible treasury of merit dedication, they further attain ten kinds of inexhaustible treasuries of merit. What are these ten? First, the inexhaustible treasury of merit of constantly seeing all Buddhas, seeing immeasurable Asamkhya (countless) Buddhas in each and every pore; second, entering the inexhaustible treasury of merit of Dharma, with the wisdom of the Tathagata, equally observing all Dharmas as one Dharma; third, the inexhaustible treasury of merit of upholding right mindfulness, hearing all the right teachings spoken by all Buddhas, and not forgetting what they have heard; fourth, attaining the inexhaustible treasury of merit of wisdom, being able to skillfully and sequentially understand the meaning of the phrases in all the sutras spoken by all Tathagatas; fifth, the inexhaustible treasury of merit of the path of Dharma, being able to skillfully distinguish the paths of all Dharmas; sixth, the inexhaustible treasury of merit of the Buddha's vows, with wisdom like space, filling all Dharmas of the three times; seventh, the inexhaustible treasury of merit of merit, filling the minds of all sentient beings, yet still inexhaustible; eighth, the inexhaustible treasury of merit of wisdom, being able to eliminate the ignorance and obstacles of all sentient beings; ninth, the inexhaustible treasury of merit of eloquence, enabling all sentient beings to understand all the Buddha's teachings, equally without duality; tenth, the inexhaustible treasury of merit of the ten powers (ten powers of a Tathagata), and the four fearlessnesses (four kinds of fearlessness of a Buddha), fully cultivating the practices of a Bodhisattva, receiving the position of Dharma King, and attaining all wisdom. Buddha-child! This is called the Bodhisattva Mahasattva's the Bodhisattva Mahasattva's
薩摩訶薩得十無盡功德之藏；以此無盡功德之藏，皆悉迴向一切功德。」
爾時，金剛幢菩薩普觀十方，以偈頌曰：
「菩薩成就直心力， 於一切法得自在， 隨喜所獲諸功德， 無礙方便善迴向。 三世一切諸最勝， 嚴凈剎土及世間， 具足一切勝功德， 迴向凈剎亦如是。 三世一切最勝法， 菩薩悉能諦分別， 凈心攝取一切法， 如是莊嚴諸佛剎。 窮盡三世無量劫， 贊一佛剎諸功德， 三世諸劫猶可盡， 佛剎功德無窮極。 如是一切諸佛剎， 一切最勝悉嚴凈， 菩薩嚴凈一切剎， 與諸導師等無異。 彼真佛子心清凈， 悉從如來法化生， 一切功德莊嚴心， 充滿一切諸佛剎。 彼諸菩薩悉具足， 無量相好莊嚴身， 一切諸辯悉成滿， 不可窮盡如大海。 觀察境界心平等， 安住一切三昧門， 成就清凈無等心， 光明普照十方界。 如是無餘諸佛剎， 此諸菩薩悉充滿， 未曾想念聲聞乘， 亦復不求緣覺道。 菩薩如是心清凈， 善根迴向諸群生， 普令眾產生正覺， 具足三世諸佛法。 十方一切諸魔王， 菩薩威德悉調伏， 勇猛安住莫能壞， 決定修行究竟法。 菩薩具
【現代漢語翻譯】 現代漢語譯本 『薩摩訶薩』（偉大的菩薩）擁有十種無盡功德的寶藏；憑藉這無盡功德的寶藏，全部迴向給一切功德。
當時，金剛幢菩薩普遍觀察十方，以偈頌說道：
『菩薩成就正直的心力，對於一切法都能自在，隨喜所獲得的各種功德，以無礙的方便善巧地迴向。』 『三世一切最殊勝的，莊嚴清凈的剎土和世間，具足一切殊勝的功德，迴向清凈的剎土也是如此。』 『三世一切最殊勝的法，菩薩都能真實地分辨，以清凈的心攝取一切法，如此莊嚴諸佛的剎土。』 『窮盡三世無量劫的時間，讚歎一個佛剎的各種功德，三世的劫數尚且可以窮盡，佛剎的功德卻無窮無盡。』 『像這樣一切諸佛的剎土，一切最殊勝的都莊嚴清凈，菩薩莊嚴清凈一切剎土，與諸導師（佛）相等沒有差別。』 『那些真正的佛子心清凈，都從如來的法化生，一切功德莊嚴他們的心，充滿一切諸佛的剎土。』 『那些菩薩都具足，無量的相好莊嚴他們的身體，一切辯才都圓滿成就，不可窮盡如同大海。』 『觀察境界時心平等，安住於一切三昧的法門，成就清凈無等的心，光明普遍照耀十方世界。』 『像這樣沒有剩餘的諸佛剎土，這些菩薩都充滿其中，未曾想念聲聞乘，也不尋求緣覺道。』 『菩薩像這樣心清凈，將善根迴向給一切眾生，普遍令眾產生就正覺，具足三世諸佛的法。』 『十方一切諸魔王，菩薩的威德都能調伏，勇猛安住而不可破壞，決定修行究竟的佛法。』 『菩薩具足』
【English Translation】 English version 『The Mahasattva (great Bodhisattva) possesses ten inexhaustible treasuries of merit; with these inexhaustible treasuries of merit, all are dedicated to all merits.』
At that time, Vajradhvaja Bodhisattva, observing all directions, spoke in verses:
『Bodhisattvas, having achieved the power of a straightforward mind, attain freedom in all dharmas, rejoice in all merits they have gained, and skillfully dedicate them with unobstructed means.』 『All the most excellent things of the three times, the adorned and pure lands and worlds, possessing all excellent merits, are dedicated to the pure lands in the same way.』 『All the most excellent dharmas of the three times, Bodhisattvas can truly discern, with pure minds they gather all dharmas, thus adorning the Buddha lands.』 『Exhausting immeasurable kalpas of the three times, praising the merits of one Buddha land, the kalpas of the three times may be exhausted, but the merits of the Buddha lands are inexhaustible.』 『Like this, all Buddha lands, all the most excellent are adorned and pure, Bodhisattvas adorn and purify all lands, being equal to the guides (Buddhas) without difference.』 『Those true children of the Buddha have pure minds, all are born from the Dharma of the Tathagata, all merits adorn their minds, filling all Buddha lands.』 『Those Bodhisattvas are all endowed with immeasurable marks and adornments on their bodies, all eloquence is fully accomplished, inexhaustible like the great ocean.』 『Observing realms with an equal mind, abiding in all samadhi gates, achieving a pure and incomparable mind, their light universally illuminates the ten directions.』 『Like this, in all the remaining Buddha lands, these Bodhisattvas are all present, never thinking of the Sravaka vehicle, nor seeking the Pratyekabuddha path.』 『Bodhisattvas, with such pure minds, dedicate their roots of goodness to all beings, universally enabling all beings to attain perfect enlightenment, possessing the dharmas of the Buddhas of the three times.』 『All the demon kings of the ten directions, the Bodhisattvas' power can subdue, they abide courageously and cannot be destroyed, determined to cultivate the ultimate Dharma.』 『Bodhisattvas possess』
足諸願力， 迴向功德無障礙， 深入無盡功德藏， 三世果報無窮盡。 善能觀察一切法， 了達其性不自在， 已能分別空無我， 是故不妄取業報。 無有色法及無色， 亦無有想無無想， 亦無有法及無法， 一切諸法無所有。 亦復非有亦非無， 亦復非因非無因， 于彼一切諸緣中， 其心了達無染惑。 一切眾生語言法， 悉能了知無所著， 悉知世間施設法， 決定諸法無有我。 平等觀察眾生類， 諦了諸法無二相， 普觀三世無差別， 佛剎諸業亦如是。 菩薩如是知迴向， 隨所行業功德生， 明達諸佛真實性， 解一切佛深妙法。 菩薩如是凈迴向， 心能分別善思量， 了知自性悉非性， 於一切法無所著。 攝取一切諸境界， 迴向一切群生類， 除滅一切愚癡闇， 于真實性覺如如。 菩薩一切虛妄見， 已滅已棄永無餘， 遠離世間煩惱熱， 得到究竟清涼趣。 不壞一切諸法性， 明達真實無所生， 解了諸法猶如響， 悉於一切無所著。 了知三世眾生類， 悉從因緣和合起， 善解煩惱諸習氣， 不壞諸法真實性。 了達業性非是業， 亦復不壞諸業性， 又亦不
【現代漢語翻譯】 現代漢語譯本 圓滿一切願力，迴向功德沒有障礙， 深入無盡的功德寶藏，過去、現在、未來三世的果報無窮無盡。 善於觀察一切法，明瞭它們的本性是不自在的， 已經能夠分辨空和無我，因此不會妄取業報。 沒有色法和無色法，也沒有有想和無想， 也沒有法和非法，一切諸法都是空無所有的。 既不是有也不是無，既不是因也不是無因， 在所有這些因緣中，他的心明瞭而沒有染污和迷惑。 一切眾生的語言和法，都能明瞭而沒有執著， 完全瞭解世間施設的法，確定諸法沒有我。 平等地觀察眾生，真實地明瞭諸法沒有兩種不同的相， 普遍地觀察過去、現在、未來三世沒有差別，佛剎的諸業也是如此。 菩薩這樣知道迴向，隨著所修行的行業而產生功德， 明瞭諸佛的真實本性，理解一切佛的深奧微妙的法。 菩薩這樣清凈地迴向，心能夠分辨和善於思量， 明瞭自性都不是真實的自性，對於一切法都沒有執著。 攝取一切境界，迴向給一切眾生， 消除一切愚癡的黑暗，在真實本性中覺悟如如。 菩薩的一切虛妄見，已經滅除、已經拋棄，永遠沒有剩餘， 遠離世間的煩惱和熱惱，得到究竟的清涼境界。 不破壞一切諸法的本性，明瞭真實本性沒有產生， 理解諸法猶如迴響，對於一切都沒有執著。 明瞭過去、現在、未來三世的眾生，都是從因緣和合而生起， 善於理解煩惱的習氣，不破壞諸法真實的本性。 明瞭業的本性不是業，也不破壞諸業的本性， 也不
【English Translation】 English version Fulfilling all vows, the merit of dedication is without obstruction, Deeply entering the inexhaustible treasury of merit, the karmic retributions of the three times (past, present, and future) are endless. Being skilled in observing all dharmas (phenomena), understanding their nature is not self-existent, Having already discerned emptiness and no-self, therefore not falsely grasping karmic retribution. There is no form and no formlessness, also no perception and no non-perception, Also no dharma and no non-dharma, all dharmas are without any existence. Neither is it existence nor non-existence, neither is it cause nor no-cause, In all those conditions, their mind understands without defilement or confusion. All languages and dharmas of sentient beings, they can understand without attachment, Fully knowing the established dharmas of the world, determining that all dharmas have no self. Observing sentient beings equally, truly understanding that all dharmas have no dualistic aspects, Universally observing the three times without difference, the karmas of Buddha-lands are also like this. Bodhisattvas know dedication in this way, and merit arises according to their practice, Understanding the true nature of all Buddhas, comprehending the profound and subtle dharmas of all Buddhas. Bodhisattvas purify dedication in this way, their minds can discern and contemplate well, Understanding that self-nature is not self-nature, they have no attachment to all dharmas. Gathering all realms, dedicating to all sentient beings, Eliminating all ignorance and darkness, awakening to suchness in true nature. All false views of Bodhisattvas, have been extinguished, abandoned, and forever without remainder, Far from the heat of worldly afflictions, attaining the ultimate cool and peaceful state. Not destroying the nature of all dharmas, understanding that true nature is without arising, Understanding that all dharmas are like echoes, they have no attachment to anything. Understanding that sentient beings of the three times, all arise from the aggregation of causes and conditions, Skilled in understanding the habitual tendencies of afflictions, not destroying the true nature of all dharmas. Understanding that the nature of karma is not karma, also not destroying the nature of all karmas, Also not
壞業果報， 宣揚讚歎緣起法。 眾生所生無有生， 亦無流轉生死中， 不著眾生說眾生， 善能隨順諸世間。◎
大方廣佛華嚴經卷第十五 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第十六
東晉天竺三藏佛馱跋陀羅譯◎
金剛幢菩薩十回向品第二十一之三
「佛子！何等為菩薩摩訶薩第六隨順一切堅固善根迴向？此菩薩摩訶薩若為王時，得勝國土，安隱豐樂，降伏怨敵，治以正道，如法教化，功蓋天下，德覆十方，萬國歸順，無敢違命，兵仗不用，自然泰平，以四攝法善攝眾生，轉輪聖王七寶成就。此菩薩摩訶薩堅固安住自在功德，眷屬和睦，不可沮壞，端正第一，觀者無厭；離一切惡，功德具足，相好成滿，顏容殊特，身體肢節，端嚴周備，鮮潔明凈，見者歡喜；體力堅固，不可毀壞，攝取天帝那羅延身；離諸業障，得清凈業，具足修行一切佈施：若施飲食、種種美味、諸乘、衣服、眾妙華鬘、雜香、涂香、床座、住處、房舍、燈明、湯藥、寶器、莊嚴寶車、象馬寶王、眾妙寶座、諸蓋幢幡、種種雜寶、妙莊嚴具、清凈天冠、髻中明珠；若見獄囚受諸楚毒，起大悲心，舍諸庫藏、妻子眷屬，以身處獄，救苦眾生；見送獄囚趣
【現代漢語翻譯】 現代漢語譯本 惡業的果報，宣揚和讚歎緣起之法。 眾生所顯現的生，實際上並無真正的生，也並非在生死輪迴中流轉。 不執著于眾生而說眾生，善於隨順世間的一切。
《大方廣佛華嚴經》卷第十五 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第十六
東晉天竺三藏佛馱跋陀羅譯
金剛幢菩薩十回向品第二十一之三
『佛子！什麼是菩薩摩訶薩的第六種隨順一切堅固善根迴向？這位菩薩摩訶薩如果為王時，得到殊勝的國土，安穩富足，降伏怨敵，以正道治理，如法教化，功德遍蓋天下，恩德覆蓋十方，萬國歸順，無人敢違抗命令，兵器不用，自然太平，以四攝法善於攝受眾生，成為轉輪聖王，七寶具足。這位菩薩摩訶薩堅固安住于自在的功德，眷屬和睦，不可破壞，端正第一，觀看的人不會厭倦；遠離一切惡行，功德具足，相好圓滿，容貌殊特，身體肢節，端正莊嚴周全，鮮明潔凈，見到的人都歡喜；體力堅固，不可摧毀，攝取天帝那羅延（Vishnu，印度教神祇）的身軀；遠離各種業障，得到清凈的業，具足修行一切佈施：如果佈施飲食、各種美味、車乘、衣服、各種美妙的花鬘、雜香、涂香、床座、住所、房舍、燈明、湯藥、寶器、莊嚴的寶車、象馬寶王、各種美妙的寶座、各種傘蓋幢幡、各種雜寶、美妙的莊嚴器具、清凈的天冠、髮髻中的明珠；如果見到獄中的囚犯遭受各種痛苦，生起大悲心，捨棄所有的庫藏、妻子眷屬，以自身進入監獄，救度受苦的眾生；見到被送往監獄的囚犯』
【English Translation】 English version The retribution of bad karma, proclaiming and praising the Dharma of Dependent Origination. The arising of beings is not a true arising, nor is there a flowing in the cycle of birth and death. Speaking of beings without attachment to beings, skillfully conforming to all the worlds.
The Great Extensive Buddha Flower Adornment Sutra, Scroll 15 Taisho Tripitaka Volume 09, No. 0278, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Scroll 16
Translated by Tripitaka Master Buddhabhadra of Eastern Jin from India
Chapter 21, Part 3: The Ten Dedications of Vajradhvaja Bodhisattva
'Buddha-son! What is the sixth dedication of a Bodhisattva-Mahasattva, which is to accord with all firm roots of goodness? If this Bodhisattva-Mahasattva is a king, he obtains a superior country, peaceful and prosperous, subdues enemies, governs with the right path, teaches according to the Dharma, his merits cover the world, his virtue covers the ten directions, all nations submit, none dare disobey his commands, weapons are not needed, and there is natural peace. He skillfully gathers beings with the four means of gathering, becoming a Wheel-Turning Sage King, possessing the seven treasures. This Bodhisattva-Mahasattva firmly dwells in the merit of freedom, his family is harmonious, unbreakable, supremely handsome, and those who see him are never tired of looking; he is free from all evil, his merits are complete, his marks and characteristics are perfect, his appearance is extraordinary, his body and limbs are upright and complete, pure and bright, and those who see him are delighted; his physical strength is firm and indestructible, he embodies the body of the heavenly king Narayana (Vishnu); he is free from all karmic obstacles, obtains pure karma, and fully practices all giving: if he gives food, various delicacies, vehicles, clothing, various wonderful flower garlands, mixed incense, perfumed ointments, beds, dwellings, houses, lamps, medicines, precious vessels, adorned precious chariots, elephant and horse kings, various wonderful precious seats, various canopies and banners, various mixed treasures, wonderful adornments, pure heavenly crowns, and bright pearls in his hair; if he sees prisoners in jail suffering various tortures, he generates great compassion, gives up all his treasuries, wives, and family, enters the prison himself, and saves suffering beings; seeing prisoners being sent to prison』
于死地，自捨己身以代彼命；若有人乞連膚頂發，髻中明珠，眼耳鼻根，牙齒舌根，頭頂手足，壞身出血，髓肉及心，腸腎肝肺，肢節諸骨，厚皮薄皮，或手足指，連肉指爪；為求正法，投身火坑，為求法故，舉身具受無量眾苦；為法難得故，能捨大地，四海國土，大小諸城，村邑丘聚，國土豐樂，人民熾盛，園林浴池，華果繁茂，無量莊嚴，天下太平，無諸怨敵，金銀寶藏，妻子眷屬，自在法王，斷除一切屠殺惡業，普施無畏；若見有人毀壞畜狩，及以人根，令身殘闕，起大慈悲而救度之，以大音聲普告一切，令聞佛名；或施大地，起佛殿堂，造僧房舍，安處菩薩聖眾福田；或建尊廟，隨應一切；或施僮使，供給三尊、父母知識，一切福田，以身佈施一切給使；復以自身普覆諸佛，以自身施一切眾生，常以己身奉給諸佛；佈施國土，及王京都，嚴飾大城，又施寶女，侍人眷屬，妻妾男女，或施以家、種種莊嚴、遊戲園林，或設無數大眾施會，遠離諸惡，凈眾生故，悉舍一切資生之具，心不貪著，不求果報，悉能捨離。若諸眾生、人與非人、貧賤富貴、或善或惡、種種福田，遠近諸方，一切悉來，或自來求、或不來求，一切悉施，無所慳吝。作如是念：『攝取隨順一切堅固善根迴向，攝取善色隨順一切堅固善根迴向，
【現代漢語翻譯】 現代漢語譯本：爲了救人于死地，他會捨棄自己的生命來代替別人的生命；如果有人乞求連著面板的頭頂頭髮，髮髻中的明珠，眼睛、耳朵、鼻子，牙齒、舌頭，頭頂、手腳，身體破損流出的血，骨髓、肌肉和心臟，腸、腎、肝、肺，肢體關節的骨頭，厚皮、薄皮，或者手指腳趾，連著肉的指甲；爲了尋求正法，他會投身火坑，爲了尋求佛法，他會全身承受無量的痛苦；因為佛法難得，他能捨棄大地，四海國土，大小城市，村莊聚集地，國土富饒，人民興盛，園林浴池，花果繁茂，無量的莊嚴，天下太平，沒有怨敵，金銀寶藏，妻子眷屬，自在的法王地位，斷除一切屠殺的惡業，普遍施予無畏；如果看到有人毀壞畜生狩獵，以及人的生殖器官，使身體殘缺，他會生起大慈悲心來救度他們，用洪亮的聲音普遍告知一切，讓他們聽到佛的名號；或者佈施土地，建造佛殿堂，建造僧人的房舍，安置菩薩聖眾的福田；或者建造尊貴的廟宇，隨順一切需要；或者佈施僕人，供給三寶、父母、知識，一切福田，用身體佈施一切使役；又用自己的身體普遍覆蓋諸佛，用自己的身體佈施一切眾生，常常用自己的身體奉獻給諸佛；佈施國土，以及王都，裝飾大城市，又佈施寶貴的女子，侍從眷屬，妻妾男女，或者佈施家宅、各種莊嚴、遊樂園林，或者設立無數大眾施捨會，遠離各種惡行，爲了凈化眾生，全部捨棄一切生活所需的物品，心中不貪戀，不求回報，全部都能捨棄。如果各種眾生，人與非人，貧賤富貴，或者善良或者邪惡，各種福田，遠近各方，一切都來，或者自己來求，或者不來求，全部都施捨，沒有絲毫吝嗇。他會這樣想：『攝取隨順一切堅固的善根迴向，攝取美好的色相隨順一切堅固的善根迴向，』 English version: To save someone from death, he would give up his own life to replace another's; if someone begged for the hair on the scalp with the skin, the bright pearl in the hair knot, the eyes, ears, nose, teeth, tongue, the top of the head, hands and feet, the blood from a broken body, marrow, flesh and heart, intestines, kidneys, liver, lungs, the bones of limbs and joints, thick skin, thin skin, or fingers and toes, nails with flesh; to seek the true Dharma, he would throw himself into a fire pit, to seek the Dharma, he would endure immeasurable suffering with his whole body; because the Dharma is hard to obtain, he can give up the earth, the lands of the four seas, large and small cities, village gatherings, rich lands, prosperous people, gardens and bathing pools, flourishing flowers and fruits, immeasurable adornments, a peaceful world, without enemies, gold and silver treasures, wives and relatives, the position of a free Dharma king, cutting off all evil deeds of slaughter, universally giving fearlessness; if he sees someone destroying livestock hunting, and human reproductive organs, causing physical disabilities, he would generate great compassion to save them, using a loud voice to proclaim to all, letting them hear the name of the Buddha; or donate land, build Buddha halls, build monks' residences, place the blessed fields of the Bodhisattva saints; or build noble temples, according to all needs; or donate servants, to provide for the Three Jewels, parents, teachers, all blessed fields, using the body to donate all services; also using his own body to universally cover all Buddhas, using his own body to donate to all sentient beings, always offering his own body to the Buddhas; donating lands, and royal capitals, decorating large cities, also donating precious women, attendants and relatives, wives and children, or donating homes, various decorations, amusement parks, or setting up countless public donation gatherings, staying away from all evils, to purify sentient beings, giving up all the necessities of life, without greed in the heart, not seeking reward, all able to give up. If all sentient beings, humans and non-humans, poor and rich, good or evil, all kinds of blessed fields, from near and far, all come, either coming to ask or not coming to ask, all are given, without any stinginess. He would think like this: 'Gathering and following all firm good roots for dedication, gathering beautiful appearances and following all firm good roots for dedication,'
【English Translation】 To save someone from death, he would give up his own life to replace another's; if someone begged for the hair on the scalp with the skin, the bright pearl in the hair knot, the eyes, ears, nose, teeth, tongue, the top of the head, hands and feet, the blood from a broken body, marrow, flesh and heart, intestines, kidneys, liver, lungs, the bones of limbs and joints, thick skin, thin skin, or fingers and toes, nails with flesh; to seek the true Dharma, he would throw himself into a fire pit, to seek the Dharma, he would endure immeasurable suffering with his whole body; because the Dharma is hard to obtain, he can give up the earth, the lands of the four seas, large and small cities, village gatherings, rich lands, prosperous people, gardens and bathing pools, flourishing flowers and fruits, immeasurable adornments, a peaceful world, without enemies, gold and silver treasures, wives and relatives, the position of a free Dharma king, cutting off all evil deeds of slaughter, universally giving fearlessness; if he sees someone destroying livestock hunting, and human reproductive organs, causing physical disabilities, he would generate great compassion to save them, using a loud voice to proclaim to all, letting them hear the name of the Buddha; or donate land, build Buddha halls, build monks' residences, place the blessed fields of the Bodhisattva saints; or build noble temples, according to all needs; or donate servants, to provide for the Three Jewels, parents, teachers, all blessed fields, using the body to donate all services; also using his own body to universally cover all Buddhas, using his own body to donate to all sentient beings, always offering his own body to the Buddhas; donating lands, and royal capitals, decorating large cities, also donating precious women, attendants and relatives, wives and children, or donating homes, various decorations, amusement parks, or setting up countless public donation gatherings, staying away from all evils, to purify sentient beings, giving up all the necessities of life, without greed in the heart, not seeking reward, all able to give up. If all sentient beings, humans and non-humans, poor and rich, good or evil, all kinds of blessed fields, from near and far, all come, either coming to ask or not coming to ask, all are given, without any stinginess. He would think like this: 'Gathering and following all firm good roots for dedication, gathering beautiful appearances and following all firm good roots for dedication,'
攝取善受、想、行、識隨順一切堅固善根迴向，攝取國土隨順一切堅固善根迴向，攝取勝人隨順一切堅固善根迴向，攝取眷屬隨順一切堅固善根迴向，攝取財利隨順一切堅固善根迴向，攝取一切惠施隨順一切堅固善根迴向。』菩薩摩訶薩如是諸善根迴向已，作如是念：『我所行施，無貪無著，無染解脫，其心真直，無所慳惜；以此惠施功德之力，令一切眾生得大智慧，心無障礙，知食見食，無所貪著，但以法食，永離摶食，智慧充滿，攝取善根、法身、智身，清凈遊行，為化眾生，現受摶食。』
「菩薩摩訶薩若施飲時，如是迴向：以此善根令一切眾生飲法甘露，成菩薩道，除滅渴愛，常樂大乘，離五欲愛，得凈法愛，法身柔軟，三昧調心，未曾散亂，入智慧海，興大法雲，雨法甘露。是為菩薩摩訶薩佈施飲時善根迴向。菩薩摩訶薩若施眾味，所謂：辛、酸、咸、淡、甘、苦，如是無量肴膳香味，食之無厭，能令四大柔軟安樂，身體充滿，氣力康強，發歡喜心，明凈諸根，嚴持內身，長育柔軟，肌色光潤，一切毒害所不能壞，消滅眾疾，得無患法。菩薩摩訶薩施如是等無量無數諸美味時，如是迴向：以此善根令一切眾生得上味相，甘露充滿；令一切眾生心得安住法味深智，悉知一切眾味之業；令一切眾生悉得無
【現代漢語翻譯】 現代漢語譯本 『攝取善受（感受）、想（概念）、行（意志）、識（意識）隨順一切堅固善根迴向，攝取國土隨順一切堅固善根迴向，攝取勝人（卓越之人）隨順一切堅固善根迴向，攝取眷屬隨順一切堅固善根迴向，攝取財利隨順一切堅固善根迴向，攝取一切惠施隨順一切堅固善根迴向。』菩薩摩訶薩如此將諸善根迴向后，作這樣的念頭：『我所行的佈施，沒有貪婪沒有執著，沒有污染而解脫，他的心真實正直，沒有吝嗇；憑藉這佈施的功德力量，使一切眾生得到大智慧，心中沒有障礙，知道食物的本質，見到食物而不貪著，只以佛法為食，永遠脫離肉食，智慧充滿，攝取善根、法身（佛的法性之身）、智身（佛的智慧之身），清凈無染，爲了教化眾生，示現接受肉食。』 『菩薩摩訶薩如果佈施飲品時，這樣迴向：以此善根使一切眾生飲用法甘露，成就菩薩道，消除渴愛的煩惱，常常喜樂大乘佛法，遠離五欲之愛，得到清凈的佛法之愛，法身柔軟，三昧（禪定）調伏內心，未曾散亂，進入智慧的海洋，興起大法雲，降下法甘露。這是菩薩摩訶薩佈施飲品時善根的迴向。菩薩摩訶薩如果佈施各種味道，例如：辛辣、酸、咸、淡、甜、苦，像這樣無量多的菜餚和香味，食用后不會厭倦，能夠使四大（地、水、火、風）柔軟安樂，身體充滿力量，氣力強健，生起歡喜心，使諸根明凈，莊嚴內在的身體，滋養柔軟的肌膚，膚色光潤，一切毒害都不能損害，消除各種疾病，得到無病無患的境界。菩薩摩訶薩佈施像這樣無量無數的各種美味時，這樣迴向：以此善根使一切眾生得到上等的味道，甘露充滿；使一切眾生內心安住于佛法之味的深奧智慧，完全瞭解一切味道的業報；使一切眾生都得到無
【English Translation】 English version 'May the wholesome roots of good reception (feeling), conception, volition, and consciousness be directed towards all firm wholesome roots; may the wholesome roots of lands be directed towards all firm wholesome roots; may the wholesome roots of superior beings be directed towards all firm wholesome roots; may the wholesome roots of family be directed towards all firm wholesome roots; may the wholesome roots of wealth and profit be directed towards all firm wholesome roots; may the wholesome roots of all giving be directed towards all firm wholesome roots.' After a Bodhisattva Mahasattva has thus dedicated all these wholesome roots, they think thus: 'My giving is without greed, without attachment, without defilement, and liberated; my heart is true and upright, without any miserliness. By the power of this merit of giving, may all sentient beings attain great wisdom, with no obstacles in their minds, knowing the nature of food, seeing food without attachment, but taking Dharma as food, forever free from physical food, filled with wisdom, embracing wholesome roots, the Dharma body (Dharmakaya), and the wisdom body (Jnana-kaya), pure and undefiled, and for the sake of transforming sentient beings, manifesting the acceptance of physical food.' 'If a Bodhisattva Mahasattva gives drink, they dedicate it thus: 'By this wholesome root, may all sentient beings drink the nectar of Dharma, attain the Bodhisattva path, eliminate the thirst of craving, always rejoice in the Mahayana, be free from the love of the five desires, attain the pure love of Dharma, have a soft Dharma body, have their minds calmed by Samadhi (meditative absorption), never be distracted, enter the ocean of wisdom, raise great Dharma clouds, and rain down the nectar of Dharma.' This is the dedication of wholesome roots when a Bodhisattva Mahasattva gives drink. If a Bodhisattva Mahasattva gives various flavors, such as: spicy, sour, salty, bland, sweet, bitter, and countless other dishes and flavors, which when eaten are never tiresome, can make the four elements (earth, water, fire, wind) soft and comfortable, fill the body with strength, make the body strong, generate joy, purify the senses, adorn the inner body, nourish soft skin, make the complexion radiant, cannot be harmed by any poison, eliminate all diseases, and attain the state of no illness. When a Bodhisattva Mahasattva gives such countless and immeasurable delicacies, they dedicate it thus: 'By this wholesome root, may all sentient beings attain the best flavors, filled with nectar; may all sentient beings' minds dwell in the profound wisdom of the flavor of Dharma, fully understanding the karma of all flavors; may all sentient beings attain no
量深妙法味，了法界智，安住實際，得到法城；令一切眾生法雲普雨，充滿法界，悉能調伏成熟眾生；令一切眾生得勝智味，無上法愛柔軟身心；令一切眾生得上味相，不著眾味，修習一切佛法諸愿；令一切眾生皆善和合，得一味法，出生諸佛無二之法；令一切眾生得無礙味，於一切智乘得不退轉；令一切眾生得一切佛無雜法味，善能分別一切諸根；令一切眾生法味充滿，具足安住無礙佛法。是為菩薩摩訶薩施眾味時善根迴向，令一切眾生悉得具足無礙智身。
「菩薩摩訶薩佈施乘時，如是迴向：以此善根令一切眾生乘一切智乘，具足大乘、不可壞乘、勝乘、上乘、速疾乘、大力乘、功德成就乘、出世間乘，出生無量諸菩薩乘，功德滿足。是為菩薩摩訶薩佈施乘時善根迴向。
「菩薩摩訶薩佈施衣時，如是迴向：以此善根令一切眾生得慚愧法服，以覆其身，離諸陋形，端嚴殊妙，顏容鮮澤，膚體柔軟，得身上樂、諸佛之樂，無量法身普應一切，無上清凈一切種智。是為菩薩摩訶薩佈施衣時善根迴向。
「菩薩摩訶薩佈施眾華：鮮妙香華、種種色華、無量樂華、善現之華、樂無厭華、一切時華、天華、人華、世所樂華、無上香華，如是等無量眾華，菩薩摩訶薩悉以供養現在十方一切諸佛，及滅度后供
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩以深奧微妙的佛法滋味，通達法界智慧，安住于真如實際，到達佛法的城池；使一切眾生如法雲普降甘霖，充滿整個法界，都能調伏和成熟眾生；使一切眾生獲得殊勝的智慧滋味，以無上的佛法之愛來柔軟身心；使一切眾生獲得最上等的滋味，不執著于各種滋味，修習一切佛法的願望；使一切眾生都能和睦相處，獲得唯一的佛法滋味，生出諸佛無二的法門；使一切眾生獲得無礙的滋味，在一切智慧的道路上永不退轉；使一切眾生獲得一切佛陀無雜的佛法滋味，善於分辨一切眾生的根性；使一切眾生充滿佛法滋味，具足安住于無礙的佛法之中。這是菩薩摩訶薩佈施各種滋味時，將善根迴向，使一切眾生都能具足無礙的智慧之身。 菩薩摩訶薩佈施乘具時，這樣迴向：以此善根使一切眾生乘坐一切智慧之乘，具足大乘、不可壞乘、殊勝乘、最上乘、快速乘、大力乘、功德成就乘、出世間乘，生出無量諸菩薩乘，功德圓滿。這是菩薩摩訶薩佈施乘具時，將善根迴向。 菩薩摩訶薩佈施衣服時，這樣迴向：以此善根使一切眾生獲得慚愧的法衣，覆蓋身體，遠離醜陋的形貌，端正莊嚴，容顏光澤，面板柔軟，獲得身體的快樂、諸佛的快樂，無量的法身普遍應化一切，無上清凈的一切種智。這是菩薩摩訶薩佈施衣服時，將善根迴向。 菩薩摩訶薩佈施各種鮮花：鮮艷美妙的香花、各種顏色的花、無量快樂的花、美好顯現的花、樂而不厭的花、一切時節的花、天上的花、人間的花、世人喜愛的花、無上香的花，像這樣無量眾多的鮮花，菩薩摩訶薩都用來供養現在十方一切諸佛，以及諸佛滅度后供奉舍利。
【English Translation】 English version The Bodhisattva Mahasattva, with the profound and subtle taste of Dharma, comprehends the wisdom of the Dharmadhatu (the realm of all phenomena), dwells in the reality of Suchness, and reaches the city of Dharma; causing all sentient beings to be like clouds of Dharma raining down, filling the entire Dharmadhatu, able to tame and mature all beings; causing all sentient beings to obtain the supreme taste of wisdom, using the unsurpassed love of Dharma to soften their bodies and minds; causing all sentient beings to obtain the highest taste, not clinging to various tastes, cultivating all the vows of the Buddhadharma; causing all sentient beings to live in harmony, obtain the one taste of Dharma, and give rise to the non-dual Dharma of all Buddhas; causing all sentient beings to obtain the unobstructed taste, never retreating on the path of all wisdom; causing all sentient beings to obtain the pure taste of all Buddhas' Dharma, able to discern all the faculties of beings; causing all sentient beings to be filled with the taste of Dharma, fully dwelling in the unobstructed Buddhadharma. This is the Bodhisattva Mahasattva's dedication of merit when giving various tastes, causing all sentient beings to fully obtain the unobstructed body of wisdom. When the Bodhisattva Mahasattva gives vehicles, they dedicate the merit thus: 'With this root of goodness, may all sentient beings ride the vehicle of all wisdom, fully possessing the Great Vehicle, the indestructible vehicle, the supreme vehicle, the highest vehicle, the swift vehicle, the powerful vehicle, the vehicle of accomplished merit, the vehicle of transcending the world, giving rise to immeasurable Bodhisattva vehicles, with merit fulfilled.' This is the Bodhisattva Mahasattva's dedication of merit when giving vehicles. When the Bodhisattva Mahasattva gives clothing, they dedicate the merit thus: 'With this root of goodness, may all sentient beings obtain the clothing of shame and remorse, covering their bodies, departing from unsightly forms, becoming upright and magnificent, with radiant countenances, soft skin, obtaining the joy of the body, the joy of the Buddhas, the immeasurable Dharma body universally manifesting everywhere, the unsurpassed pure all-knowing wisdom.' This is the Bodhisattva Mahasattva's dedication of merit when giving clothing. When the Bodhisattva Mahasattva gives various flowers: fresh and exquisite fragrant flowers, flowers of various colors, flowers of immeasurable joy, flowers of auspicious manifestation, flowers that are enjoyed without satiety, flowers of all seasons, heavenly flowers, human flowers, flowers that are loved by the world, unsurpassed fragrant flowers, and such immeasurable flowers, the Bodhisattva Mahasattva uses them all to make offerings to all the Buddhas of the ten directions who are present, and to the relics after the Buddhas have passed away.
養塔廟，諸法施者，比丘僧寶，一切菩薩，諸善知識，聲聞緣覺，父母親族、乃至自身，下及貧賤。菩薩摩訶薩佈施華時，如是迴向：以此善根令一切眾生悉得諸佛三昧之華清凈開敷，妙法眾華從其心出；令一切眾生觀無厭足，得佛法愛；令一切眾生常見妙色，身相端嚴，見者無厭；令一切眾生未曾散亂，具足一切清凈行業；令一切眾生常念善知識，心無變異；令一切眾生如阿伽陀藥，悉除一切煩惱眾毒；令一切眾生滿足大愿，決定安住無上智王；令一切眾生出智慧日，除滅一切愚癡闇冥；令一切眾生如凈滿月，長菩提月，開功德華；令一切眾生入大寶海，見善知識，具足成就一切善根。是為菩薩摩訶薩佈施華時善根迴向，令一切眾生悉得無礙清凈妙智。
「菩薩摩訶薩佈施鬘時，如是迴向：以此善根令一切眾生人所樂見，見無不欣，見輒親善，見無不愛，見離憂惱，必見諸佛，得一切凈智。是為菩薩摩訶薩佈施鬘時善根迴向。
「菩薩摩訶薩佈施香時，如是迴向：以此善根令一切眾生具足戒香，得不壞戒、不雜戒、離垢戒、離疑戒、離纏戒、清涼戒、不犯戒、無量戒、無上戒、離世間戒、菩薩究竟至彼岸戒，令一切眾生具足成就諸佛戒身。是為菩薩摩訶薩佈施香時善根迴向，令一切眾生具足成就無礙戒
【現代漢語翻譯】 現代漢語譯本 供養佛塔寺廟，以及所有行法佈施的人，包括比丘僧團（佛教出家修行者），一切菩薩（覺悟的有情），所有善知識（引導修行的人），聲聞（通過聽聞佛法而覺悟的人）和緣覺（通過自身觀察而覺悟的人），父母親族，乃至自身，以及下至貧窮卑賤的人。菩薩摩訶薩（偉大的菩薩）在佈施鮮花時，應如此迴向：愿以此善根，使一切眾生都能獲得諸佛的三昧之花（禪定之花）清凈綻放，美妙的佛法之花從他們心中生出；使一切眾生觀賞佛法永不厭足，獲得對佛法的愛；使一切眾生常見美好的形象，身相端莊美麗，見者無不歡喜；使一切眾生永不散亂，具足一切清凈的行為；使一切眾生常念善知識，心無變異；使一切眾生如同阿伽陀藥（萬能藥），消除一切煩惱的毒害；使一切眾生滿足大愿，堅定安住于無上智慧之王；使一切眾生生出智慧的太陽，消除一切愚癡的黑暗；使一切眾生如同清凈的滿月，增長菩提之月（覺悟之月），綻放功德之花；使一切眾生進入大寶海（佛法之海），見到善知識，具足成就一切善根。這是菩薩摩訶薩佈施鮮花時所作的善根迴向，愿使一切眾生都能獲得無礙清凈的妙智。 菩薩摩訶薩在佈施花鬘（花環）時，應如此迴向：愿以此善根，使一切眾生人見人愛，見者無不歡喜，見者皆親近友善，見者無不愛慕，見者遠離憂愁煩惱，必定能見到諸佛，獲得一切清凈的智慧。這是菩薩摩訶薩佈施花鬘時所作的善根迴向。 菩薩摩訶薩在佈施香時，應如此迴向：愿以此善根，使一切眾生具足戒香（持戒的功德），獲得不壞戒、不雜戒、離垢戒、離疑戒、離纏戒、清涼戒、不犯戒、無量戒、無上戒、離世間戒、菩薩究竟至彼岸戒，使一切眾生具足成就諸佛的戒身。這是菩薩摩訶薩佈施香時所作的善根迴向，愿使一切眾生具足成就無礙的戒律。
【English Translation】 English version When making offerings to stupas and temples, to all those who practice Dharma giving, including the Bhikshu Sangha (Buddhist monastic community), all Bodhisattvas (enlightened beings), all virtuous teachers, Sravakas (those who attain enlightenment through hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment through self-realization), parents and relatives, even oneself, and down to the poor and lowly. When a Bodhisattva Mahasattva (great Bodhisattva) makes offerings of flowers, they should dedicate the merit as follows: May this root of goodness enable all sentient beings to attain the pure blossoming of the Samadhi flowers (flowers of meditative concentration) of all Buddhas, and may the wonderful Dharma flowers emerge from their hearts; may all sentient beings never tire of contemplating the Dharma, and gain love for the Dharma; may all sentient beings always see beautiful forms, with dignified and beautiful appearances, pleasing to all who see them; may all sentient beings never be distracted, and be complete with all pure actions; may all sentient beings always remember virtuous teachers, with unwavering minds; may all sentient beings be like the Agada medicine (panacea), eliminating all the poisons of afflictions; may all sentient beings fulfill their great vows, and firmly abide in the supreme king of wisdom; may all sentient beings bring forth the sun of wisdom, eliminating all the darkness of ignorance; may all sentient beings be like the pure full moon, increasing the Bodhi moon (moon of enlightenment), and blossoming the flowers of merit; may all sentient beings enter the great treasure ocean (ocean of Dharma), see virtuous teachers, and be complete with all roots of goodness. This is the dedication of merit when a Bodhisattva Mahasattva makes offerings of flowers, wishing that all sentient beings may attain unobstructed and pure wonderful wisdom. When a Bodhisattva Mahasattva makes offerings of garlands, they should dedicate the merit as follows: May this root of goodness enable all sentient beings to be loved by all, with all who see them rejoicing, all who see them becoming close and friendly, all who see them loving them, all who see them being free from sorrow and affliction, and surely see all Buddhas, and attain all pure wisdom. This is the dedication of merit when a Bodhisattva Mahasattva makes offerings of garlands. When a Bodhisattva Mahasattva makes offerings of incense, they should dedicate the merit as follows: May this root of goodness enable all sentient beings to be complete with the fragrance of precepts (the merit of upholding precepts), attaining unbreakable precepts, unmixed precepts, precepts free from defilement, precepts free from doubt, precepts free from entanglement, cool precepts, precepts free from transgression, immeasurable precepts, supreme precepts, precepts free from worldly attachments, and the Bodhisattva's ultimate precepts that lead to the other shore, enabling all sentient beings to be complete with the precept body of all Buddhas. This is the dedication of merit when a Bodhisattva Mahasattva makes offerings of incense, wishing that all sentient beings may be complete with unobstructed precepts.
身。
「菩薩摩訶薩施涂香時，如是迴向：以此善根令一切眾生施香普熏，悉舍所有；令一切眾生戒香普熏，得佛凈戒；令一切眾生忍香普熏，離毒害心；令一切眾生精進之香具足普熏，勤修大乘，弘誓莊嚴；令一切眾生定香普熏，具足諸佛現前三昧；令一切眾生慧香普熏，於一念中得無上智王；令一切眾生法香普熏，成就無上無畏之法；令一切眾生德香普熏，成就一切功德智慧；令一切眾生無上菩提妙香普熏，得佛十力，究竟彼岸；令一切眾生白凈法香具足普熏，斷除一切諸不善法。是為菩薩摩訶薩施涂香時善根迴向。
「菩薩摩訶薩施床座時，如是迴向：以此善根令一切眾生得天寶座，安處慧床；令一切眾生得賢聖座，舍凡夫意，修菩提心；令一切眾生得安樂座，離生死苦；令一切眾生得最上座，見諸如來自在神力；令一切眾生得平等座，等心普照一切諸法；令一切眾生得最勝座，得無上業，永離世間；令一切眾生得安隱座，身證一切諸深妙法；令一切眾生得清凈座，修習如來凈智境界；令一切眾生得安住座，得善知識常隨覆護；令一切眾生得師子座，具足如來無畏之座。是為菩薩摩訶薩施床座時善根迴向，令一切眾生修習念慧，調伏諸根。
「菩薩摩訶薩施住處時，如是迴向：以此善根令一
【現代漢語翻譯】 現代漢語譯本 身體。
『菩薩摩訶薩（菩薩中的大菩薩）在施與涂香時，這樣迴向：以此善根，愿一切眾生都能被香氣普遍薰染，捨棄所有執著；愿一切眾生都能被戒香普遍薰染，獲得佛陀清凈的戒律；愿一切眾生都能被忍香普遍薰染，遠離毒害之心；愿一切眾生都能被精進之香普遍薰染，勤修大乘佛法，以弘大的誓願莊嚴自身；愿一切眾生都能被定香普遍薰染，具足諸佛現前三昧（禪定）；愿一切眾生都能被慧香普遍薰染，在一念之間獲得無上智慧之王；愿一切眾生都能被法香普遍薰染，成就無上無畏的佛法；愿一切眾生都能被德香普遍薰染，成就一切功德智慧；愿一切眾生都能被無上菩提妙香普遍薰染，獲得佛陀的十力，最終到達彼岸；愿一切眾生都能被白凈法香普遍薰染，斷除一切不善之法。這是菩薩摩訶薩在施與涂香時所作的善根迴向。
『菩薩摩訶薩在施與床座時，這樣迴向：以此善根，愿一切眾生都能獲得天寶座，安處於智慧之床；愿一切眾生都能獲得賢聖之座，捨棄凡夫之心，修習菩提心；愿一切眾生都能獲得安樂之座，遠離生死之苦；愿一切眾生都能獲得最上之座，見到諸佛如來的自在神力；愿一切眾生都能獲得平等之座，以平等之心普照一切諸法；愿一切眾生都能獲得最勝之座，獲得無上之業，永遠脫離世間；愿一切眾生都能獲得安隱之座，親身證悟一切深妙之法；愿一切眾生都能獲得清凈之座，修習如來清凈智慧的境界；愿一切眾生都能獲得安住之座，得到善知識的常常庇護；愿一切眾生都能獲得師子座，具足如來無畏之座。這是菩薩摩訶薩在施與床座時所作的善根迴向，愿一切眾生修習念慧，調伏諸根。
『菩薩摩訶薩在施與住處時，這樣迴向：以此善根，愿一切眾生…
【English Translation】 English version Body.
'When a Bodhisattva Mahasattva (a great Bodhisattva) gives scented unguents, they make this dedication: With this root of good, may all beings be universally perfumed with fragrance, relinquishing all attachments; may all beings be universally perfumed with the fragrance of precepts, obtaining the pure precepts of the Buddha; may all beings be universally perfumed with the fragrance of patience, being free from harmful intentions; may all beings be universally perfumed with the fragrance of diligence, diligently cultivating the Mahayana, adorning themselves with great vows; may all beings be universally perfumed with the fragrance of samadhi (meditative concentration), possessing the samadhi of the Buddhas appearing before them; may all beings be universally perfumed with the fragrance of wisdom, obtaining the king of unsurpassed wisdom in a single thought; may all beings be universally perfumed with the fragrance of Dharma, accomplishing the unsurpassed and fearless Dharma; may all beings be universally perfumed with the fragrance of virtue, accomplishing all meritorious virtues and wisdom; may all beings be universally perfumed with the wonderful fragrance of unsurpassed Bodhi, obtaining the ten powers of the Buddha, ultimately reaching the other shore; may all beings be universally perfumed with the pure white fragrance of Dharma, cutting off all unwholesome dharmas. This is the dedication of the root of good when a Bodhisattva Mahasattva gives scented unguents.'
'When a Bodhisattva Mahasattva gives beds and seats, they make this dedication: With this root of good, may all beings obtain heavenly jeweled seats, resting on beds of wisdom; may all beings obtain the seats of the wise and holy, abandoning the minds of ordinary beings, cultivating the Bodhi mind; may all beings obtain seats of peace and joy, being free from the suffering of birth and death; may all beings obtain the supreme seats, seeing the unhindered spiritual powers of the Tathagatas; may all beings obtain equal seats, illuminating all dharmas with equal minds; may all beings obtain the most excellent seats, obtaining unsurpassed karma, forever departing from the world; may all beings obtain secure seats, personally realizing all profound and wonderful dharmas; may all beings obtain pure seats, cultivating the realm of the pure wisdom of the Tathagata; may all beings obtain stable seats, being constantly protected by good teachers; may all beings obtain lion seats, possessing the fearless seats of the Tathagata. This is the dedication of the root of good when a Bodhisattva Mahasattva gives beds and seats, may all beings cultivate mindfulness and wisdom, taming their senses.'
'When a Bodhisattva Mahasattva gives dwellings, they make this dedication: With this root of good, may all beings...'
切眾生悉得如來嚴凈佛剎，修習功德莊嚴佛剎，安住甚深三昧境界，于彼住處而無所著，善能分別一切住處，離世間住，安住佛住，攝取一切諸佛所住究竟大道，安樂善住修習無量清凈善根，未嘗舍離佛無上住。是為菩薩摩訶薩施住處時善根迴向，令一切眾生安樂饒益救護一切。
「菩薩摩訶薩施房舍時，如是迴向：以此善根令一切眾生饒益安樂，正念思惟；令一切眾生依如來住，依大智住，依善知識住，依尊重住，依善行住，依大慈住，依大悲住，依六波羅蜜住，依無量菩提心住，依一切菩薩道住。是為菩薩摩訶薩施房舍時善根迴向，令一切眾生具足成就清凈智慧諸通功德。
「菩薩摩訶薩惠施燈明，所謂：酥燈、油燈、寶燈、摩尼燈、漆燈、火燈、沉水香燈、栴檀香燈、一切香王燈、無量色光焰燈，以如是等無量燈明施時，如是迴向：以此善根饒益一切眾生，攝取一切眾生，令一切眾生得無量光，普照一切諸如來法；令一切眾生得明凈光，普照一切諸微細色；令一切眾生得離癡光，善能了知無眾生界；令一切眾生得無量光法身凈光，普照一切；令一切眾生得普光明，于諸佛法得不退轉；令一切眾生得佛光明，普照一切無量佛剎；令一切眾生得無礙光，以一光明普能遍照一切法界；令一切眾生得無量光
【現代漢語翻譯】 現代漢語譯本：愿一切眾生都能獲得如來莊嚴清凈的佛剎，修習功德來莊嚴佛剎，安住在甚深的三昧境界中，在那些住處卻不執著，善於分辨一切住處，遠離世間的住處，安住在佛的住處，攝取一切諸佛所住的究竟大道，安樂地善住，修習無量清凈的善根，不曾舍離佛的無上住處。這是菩薩摩訶薩在佈施住處時，將善根迴向，使一切眾生安樂、饒益、救護一切。 菩薩摩訶薩在佈施房舍時，這樣迴向：以此善根使一切眾生得到饒益和安樂，正念思惟；使一切眾生依如來而住，依大智慧而住，依善知識而住，依尊重而住，依善行而住，依大慈而住，依大悲而住，依六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）而住，依無量菩提心而住，依一切菩薩道而住。這是菩薩摩訶薩在佈施房舍時，將善根迴向，使一切眾生具足成就清凈智慧和各種神通功德。 菩薩摩訶薩佈施燈明，包括：酥油燈、油燈、寶燈、摩尼（如意寶珠）燈、漆燈、火燈、沉水香燈、栴檀香燈、一切香王燈、無量色光焰燈。在佈施這些無量燈明時，這樣迴向：以此善根饒益一切眾生，攝取一切眾生，使一切眾生得到無量光，普遍照耀一切諸如來法；使一切眾生得到明凈光，普遍照耀一切微細的色；使一切眾生得到離癡光，善於了知沒有眾生界；使一切眾生得到無量光法身凈光，普遍照耀一切；使一切眾生得到普光明，在諸佛法中不退轉；使一切眾生得到佛光明，普遍照耀一切無量佛剎；使一切眾生得到無礙光，以一光明普遍照耀一切法界；使一切眾生得到無量光。
【English Translation】 English version: May all sentient beings attain the Buddha-lands adorned and purified by the Tathagata, cultivate meritorious virtues to adorn the Buddha-lands, dwell in the profound samadhi realms, yet be unattached to those abodes, be skilled in discerning all abodes, depart from worldly abodes, dwell in the Buddha's abode, embrace the ultimate great path where all Buddhas dwell, dwell peacefully and well, cultivate immeasurable pure roots of goodness, and never abandon the unsurpassed abode of the Buddha. This is how a Bodhisattva-Mahasattva dedicates the roots of goodness when giving abodes, so that all sentient beings may be peaceful, benefited, and protected. When a Bodhisattva-Mahasattva gives dwellings, they dedicate the merit thus: 'With these roots of goodness, may all sentient beings be benefited and peaceful, and think with right mindfulness; may all sentient beings dwell relying on the Tathagata, dwell relying on great wisdom, dwell relying on good teachers, dwell relying on respect, dwell relying on good conduct, dwell relying on great loving-kindness, dwell relying on great compassion, dwell relying on the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), dwell relying on immeasurable Bodhi-mind, and dwell relying on all Bodhisattva paths.' This is how a Bodhisattva-Mahasattva dedicates the roots of goodness when giving dwellings, so that all sentient beings may fully accomplish pure wisdom and all kinds of spiritual powers and merits. When a Bodhisattva-Mahasattva bestows the light of lamps, such as: ghee lamps, oil lamps, jewel lamps, mani (wish-fulfilling jewel) lamps, lacquer lamps, fire lamps, agarwood lamps, sandalwood lamps, all king of fragrance lamps, and lamps of immeasurable colored flames, when bestowing such immeasurable lights, they dedicate the merit thus: 'With these roots of goodness, may all sentient beings be benefited, may all sentient beings be embraced, may all sentient beings attain immeasurable light, universally illuminating all the Tathagata's teachings; may all sentient beings attain clear and pure light, universally illuminating all subtle forms; may all sentient beings attain light free from delusion, and be skilled in knowing that there is no realm of sentient beings; may all sentient beings attain the immeasurable light of the Dharma-body, universally illuminating all; may all sentient beings attain universal brightness, and not regress in the Buddhadharma; may all sentient beings attain the Buddha's light, universally illuminating all immeasurable Buddha-lands; may all sentient beings attain unobstructed light, with one light universally illuminating all Dharma realms; may all sentient beings attain immeasurable light.'
，普照佛剎，光明不斷；令一切眾生得光明幢王慧光幢燈，普照世間；令一切眾生得無量色光，放自在光，照一切剎。是為菩薩摩訶薩施燈明時善根迴向，悉能饒益一切眾生，悉能安樂一切眾生，隨順善根，順攝眾生善根，善攝一切眾生等施善根，等施眾生慈愍善根，愍念眾生普覆善根，普蔭眾生布施善根，滿足眾生普入一切善根，境界平等善根，平等眾生智慧善根，分別一切。是為菩薩摩訶薩燈明施時善根迴向，令一切眾生得無礙迴向，安住一切明凈善根。
「菩薩摩訶薩施湯藥時，如是迴向：以此善根令一切眾生離諸障礙；令一切眾生舍離病身，悉得如來清凈法身；令一切眾生皆成藥性，悉能除滅一切眾生不善之病；令一切眾產生阿伽陀藥，安住菩薩不退轉地；令一切眾產生如來藥，拔出一切煩惱毒刺；令一切眾生習近賢聖，除滅煩惱，得清凈行；令一切眾生得藥王意，未曾厭離一切善法；令一切眾生具足成就不壞藥樹，對治一切諸不善病；令一切眾生除諸病刺，悉得一切智慧光明；令一切眾生解了世間諸對治法，隨應群生對治眾病。菩薩摩訶薩施藥善根如是迴向已，因此善根令一切眾生舍離諸病，安隱無患，具足清凈，得諸如來無病之法；令一切眾生出諸病刺，得無盡身，金剛圍山所不能壞，具足堅固一
【現代漢語翻譯】 現代漢語譯本：普照所有佛土，光明永不間斷；使一切眾生獲得光明幢王智慧光幢燈，普照世間；使一切眾生獲得無量色彩的光芒，放出自在的光芒，照耀所有佛土。這是菩薩摩訶薩佈施燈明時善根的迴向，完全能夠饒益一切眾生，完全能夠安樂一切眾生，隨順善根，順應攝取眾生的善根，善於攝取一切眾生等同佈施的善根，等同佈施眾生慈悲憐憫的善根，憐憫眾生普遍覆蓋的善根，普遍庇廕眾生布施的善根，滿足眾生普遍進入一切善根，境界平等的善根，平等眾生的智慧善根，分別一切。這是菩薩摩訶薩佈施燈明時善根的迴向，使一切眾生獲得無礙的迴向，安住於一切明凈的善根。 菩薩摩訶薩佈施湯藥時，這樣迴向：以此善根使一切眾生遠離各種障礙；使一切眾生捨棄病痛的身體，全部獲得如來清凈的法身；使一切眾生都成為藥性，完全能夠消除一切眾生不善的疾病；使一切眾產生為阿伽陀藥（萬能藥），安住于菩薩不退轉的地位；使一切眾產生為如來藥，拔除一切煩惱的毒刺；使一切眾生親近賢聖，消除煩惱，獲得清凈的行為；使一切眾生獲得藥王（藥中之王）的意念，不曾厭離一切善法；使一切眾生具足成就不會損壞的藥樹，對治一切不善的疾病；使一切眾生消除各種病痛的刺，全部獲得一切智慧的光明；使一切眾生了解世間各種對治的方法，根據眾生的不同情況對治各種疾病。菩薩摩訶薩佈施藥物的善根這樣迴向后，因此善根使一切眾生捨棄各種疾病，安穩無憂，具足清凈，獲得諸如來無病之法；使一切眾生去除各種病痛的刺，獲得無盡的身體，金剛圍山（堅固的山）都不能破壞，具足堅固的
【English Translation】 English version: Illuminating all Buddha lands, the light never ceases; causing all sentient beings to obtain the light banner king wisdom light banner lamp, universally illuminating the world; causing all sentient beings to obtain immeasurable colored light, emitting unobstructed light, illuminating all lands. This is the dedication of merit by a Bodhisattva Mahasattva when giving lamps, fully capable of benefiting all sentient beings, fully capable of bringing peace to all sentient beings, according with good roots, according with the gathering of sentient beings' good roots, skillfully gathering all sentient beings' equally given good roots, equally giving sentient beings compassionate good roots, compassionately thinking of sentient beings' universally covering good roots, universally sheltering sentient beings' giving good roots, fulfilling sentient beings' universally entering all good roots, the good roots of equal realms, the good roots of equal sentient beings' wisdom, distinguishing all. This is the dedication of merit by a Bodhisattva Mahasattva when giving lamps, causing all sentient beings to obtain unobstructed dedication, abiding in all clear and pure good roots. When a Bodhisattva Mahasattva gives medicine, they dedicate the merit thus: With these good roots, may all sentient beings be free from all obstacles; may all sentient beings abandon their diseased bodies and all attain the pure Dharma body of the Tathagata; may all sentient beings become medicinal in nature, fully capable of eliminating all unwholesome diseases of all sentient beings; may all sentient beings become Agada medicine (panacea), abiding in the non-retrogressing stage of a Bodhisattva; may all sentient beings become Tathagata medicine, extracting all the poisonous thorns of afflictions; may all sentient beings draw near to the wise and holy, eliminate afflictions, and attain pure conduct; may all sentient beings obtain the mind of the Medicine King, never being weary of all good dharmas; may all sentient beings fully accomplish the indestructible medicine tree, counteracting all unwholesome diseases; may all sentient beings remove all the thorns of disease, and all obtain the light of all wisdom; may all sentient beings understand all the counteracting methods of the world, and according to the different situations of sentient beings, counteract all diseases. After a Bodhisattva Mahasattva dedicates the merit of giving medicine in this way, with these good roots, may all sentient beings abandon all diseases, be peaceful and without worry, be fully pure, and obtain the disease-free Dharma of all Tathagatas; may all sentient beings remove all the thorns of disease, obtain an inexhaustible body, which cannot be destroyed by the Vajra Mountain, and be fully endowed with firmness.
切諸力，成滿諸佛無上法樂，得佛神力自在法身。是為菩薩摩訶薩施湯藥時善根迴向。
「菩薩摩訶薩悉能惠施一切諸器；所謂：以真金器盛滿雜寶，以白銀器盛滿雜寶，以琉璃器盛滿雜寶，以玻璃器盛滿雜種寶莊嚴具，以硨磲器盛赤珠寶，以碼瑙器盛滿珊瑚夜光眾寶；又以石器盛諸美膳，以栴檀器盛眾寶衣，以金剛器盛滿眾香，如是等無量無數諸妙寶器，盛以無量無數妙寶。或施諸佛，信佛福田不思議故；或施菩薩寶，發菩提心諸善知識難值遇故；或施眾僧，長養佛法故；或施福伽羅、聲聞、緣覺，愛聖法故；或施父母，為尊重故；或施師長，為教如法修功德故；乃至佈施下品凡劣，大慈大悲愛眼等心觀眾生故；不捨三世一切菩薩滿足檀波羅蜜故；一向專求無上菩提故；悉舍一切內外所有，不捨一切眾生類故；不著福田及財物故。
「菩薩摩訶薩以如是等無量寶器盛以無量雜寶施時，如是迴向：以此善根令一切眾產生廣大藏器，成虛空等廣大念根，世間、出世間一切經書悉能受持，不忘失故；令一切眾產生清凈器，普能受持佛深法故；令一切眾產生無上寶器，悉能受持去、來、今佛一切法故；令一切眾生普成如來勝法寶器，悉能受持三世諸佛無壞法故；令一切眾產生莊嚴寶器，受持無極菩提心故；令一
【現代漢語翻譯】 現代漢語譯本 斷除一切障礙，圓滿諸佛無上的法樂，獲得佛的神力自在法身。這是菩薩摩訶薩施捨湯藥時善根的迴向。
菩薩摩訶薩能夠施捨一切器具；例如：用真金器皿盛滿各種珍寶，用白銀器皿盛滿各種珍寶，用琉璃器皿盛滿各種珍寶，用玻璃器皿盛滿各種珍寶裝飾品，用硨磲（一種軟體動物的貝殼）器皿盛放赤色珠寶，用瑪瑙器皿盛滿珊瑚和夜光等各種珍寶；又用石器盛放各種美味佳餚，用栴檀（一種香木）器皿盛放各種珍寶衣物，用金剛器皿盛滿各種香料，像這樣無量無數的各種珍寶器皿，盛放著無量無數的珍寶。或者佈施給諸佛，因為相信佛的福田不可思議；或者佈施給菩薩，因為發菩提心的善知識難以值遇；或者佈施給僧眾，爲了增長佛法；或者佈施給福伽羅（補特伽羅，指人）、聲聞、緣覺，因為他們愛慕聖法；或者佈施給父母，爲了尊敬他們；或者佈施給師長，爲了教導如法修行功德；乃至佈施給下品凡夫，因為以大慈大悲的愛眼之心看待眾生；不捨棄三世一切菩薩，爲了圓滿檀波羅蜜（佈施的圓滿）；一心專求無上菩提；捨棄一切內外所有，不捨棄一切眾生；不執著于福田和財物。
菩薩摩訶薩用這樣無量寶器盛滿無量雜寶佈施時，這樣迴向：以此善根令一切眾生變成廣大的容器，成就如同虛空般廣大的念根，世間和出世間的一切經書都能受持，不會忘失；令一切眾生變成清凈的容器，普遍能夠受持佛的甚深佛法；令一切眾生變成無上的寶器，能夠受持過去、現在、未來一切佛的教法；令一切眾生普遍成為如來殊勝的法寶容器，能夠受持三世諸佛不壞的教法；令一切眾生變成莊嚴的寶器，受持無極的菩提心；令一切眾生
【English Translation】 English version Cutting off all powers, accomplishing the unsurpassed joy of the Dharma of all Buddhas, and attaining the divine power and the unconstrained Dharma body of the Buddha. This is the dedication of merit when a Bodhisattva Mahasattva gives medicine.
Bodhisattva Mahasattvas are able to give all kinds of vessels; for example: vessels of pure gold filled with various treasures, vessels of silver filled with various treasures, vessels of lapis lazuli filled with various treasures, vessels of glass filled with various precious ornaments, vessels of tridacna (a type of clam shell) filled with red jewels, vessels of agate filled with coral and luminous treasures; also, stone vessels filled with delicious foods, sandalwood vessels filled with precious garments, diamond vessels filled with various fragrances, and so on, countless and immeasurable precious vessels, filled with countless and immeasurable treasures. They may give to the Buddhas, because they believe in the inconceivable field of merit of the Buddhas; or give to Bodhisattvas, because the virtuous friends who have generated the Bodhi mind are difficult to encounter; or give to the Sangha, in order to grow the Buddha Dharma; or give to Puggala (person), Sravakas, and Pratyekabuddhas, because they love the sacred Dharma; or give to parents, out of respect; or give to teachers, in order to teach the practice of meritorious deeds according to the Dharma; even giving to inferior ordinary beings, because they view all beings with eyes of great compassion and love; not abandoning all Bodhisattvas of the three times, in order to fulfill the Paramita of Dana (perfection of giving); single-mindedly seeking unsurpassed Bodhi; giving up all internal and external possessions, not abandoning any sentient beings; not being attached to the field of merit or material possessions.
When Bodhisattva Mahasattvas give such immeasurable precious vessels filled with immeasurable treasures, they dedicate the merit thus: May this merit cause all sentient beings to become vast containers, to achieve a vast root of mindfulness like the void, to be able to receive and uphold all scriptures of the world and beyond, without forgetting; may all sentient beings become pure containers, universally able to receive and uphold the profound Dharma of the Buddha; may all sentient beings become unsurpassed precious vessels, able to receive and uphold all the teachings of the Buddhas of the past, present, and future; may all sentient beings universally become the supreme Dharma treasure vessels of the Tathagatas, able to receive and uphold the indestructible teachings of the Buddhas of the three times; may all sentient beings become adorned precious vessels, upholding the boundless Bodhi mind; may all sentient beings
切眾生悉成一切功德之器，志樂如來無量凈智故；令一切眾產生一切智內法之器，究竟如來無礙解脫一切智故；令一切眾產生未來際劫一切菩薩所行之器，一切眾生堅固安住一切智力故；令一切眾產生三世佛勝妙法器，一切諸佛梵音說法悉受持故；令一切眾生悉成內器，其身容受一切世界、虛空界、法界，諸佛眷屬勸請諸佛轉大法輪悉能受故。是為菩薩摩訶薩佈施器時善根迴向，令一切眾產生諸法器，皆能受持普賢菩薩一切願行。◎
「◎菩薩摩訶薩以無量種種莊嚴寶車，奉施諸佛菩薩，及善知識，如來大眾，聲聞、緣覺，一切福田；種種眾生，從余方來，或承菩薩名聞故來，或是菩薩因緣故來，或聞菩薩發施愿故來，或是菩薩心願請來。菩薩摩訶薩或施種種莊嚴妙寶金車，金鈴網覆，微動相扣，出和雅音，垂寶瓔珞，種種莊嚴；或施清凈琉璃寶車，無量珍妙以為嚴飾；或復施與眾妙寶車，白銀莊嚴，白網羅覆；或復施與神馬寶車，無量億寶以為莊嚴；或復施與大象寶車，無量億寶以為莊嚴，一切寶網絞絡其上；或復施與栴檀香車，種種寶輪以為莊嚴，寶師子座以敷其上，百千采女列侍其內，人相具足，顏容姝妙，眾寶華蓋彌覆其上，十萬壯士而牽御之；或復施與玻璃寶車，無量雜色妙寶莊嚴，載以無數端嚴采
【現代漢語翻譯】 現代漢語譯本 使一切眾生都成為具備一切功德的器皿，因為他們立志喜愛如來無量的清凈智慧；使一切眾生都成為具備一切智慧的內在法則的器皿，最終達到如來無礙解脫的一切智慧；使一切眾生都成為未來無量劫中一切菩薩所行之道的器皿，因為一切眾生都堅定安住於一切智慧的力量；使一切眾生都成為三世諸佛殊勝微妙的法器，因為他們都能領受一切諸佛的梵音說法；使一切眾生都成為內在的器皿，他們的身體能夠容納一切世界、虛空界、法界，並且能夠領受諸佛眷屬勸請諸佛轉大法輪。這就是菩薩摩訶薩在佈施器皿時，將善根迴向，使一切眾生都成為諸法之器，都能受持普賢菩薩的一切願行。
菩薩摩訶薩用無量種種莊嚴的寶車，奉獻給諸佛菩薩，以及善知識、如來大眾、聲聞、緣覺，一切福田；各種各樣的眾生，從其他地方來，有的是因為聽到菩薩的名聲而來，有的是因為與菩薩的因緣而來，有的是因為聽到菩薩發出的佈施愿而來，有的是菩薩心願請來的。菩薩摩訶薩或者佈施種種莊嚴美妙的寶金車，用金鈴網覆蓋，輕輕搖動，發出和諧的聲音，垂掛著寶瓔珞，種種莊嚴；或者佈施清凈的琉璃寶車，用無量珍貴的妙寶來裝飾；或者又佈施各種美妙的寶車，用白銀裝飾，用白網覆蓋；或者又佈施神馬寶車，用無量億寶來裝飾；或者又佈施大象寶車，用無量億寶來裝飾，一切寶網交織在上面；或者又佈施栴檀香車，用各種寶輪來裝飾，上面鋪著寶獅子座，有成百上千的采女在裡面侍奉，她們相貌端正，容顏美麗，眾寶華蓋覆蓋在上面，有十萬壯士牽引駕馭；或者又佈施玻璃寶車，用無量雜色的妙寶裝飾，載著無數端莊美麗的采
【English Translation】 English version May all sentient beings become vessels of all merits, because they aspire to the immeasurable pure wisdom of the Tathagata; may all sentient beings become vessels of the inner Dharma of all wisdom, ultimately attaining the unobstructed liberation and all-wisdom of the Tathagata; may all sentient beings become vessels of the practices of all Bodhisattvas in the future kalpas, because all sentient beings firmly abide in the power of all wisdom; may all sentient beings become excellent vessels of the Dharma of the Buddhas of the three times, because they all receive and uphold the Dharma teachings of all Buddhas in Brahma's voice; may all sentient beings become inner vessels, their bodies capable of containing all worlds, the space realm, and the Dharma realm, and capable of receiving the turning of the great Dharma wheel by the Buddhas at the request of their retinues. This is how a Bodhisattva Mahasattva, when giving vessels, dedicates the roots of goodness, so that all sentient beings become vessels of all Dharmas, capable of upholding all the vows and practices of Samantabhadra Bodhisattva.
A Bodhisattva Mahasattva offers immeasurable and various adorned jeweled carriages to all Buddhas and Bodhisattvas, as well as to good teachers, the Tathagata's assembly, Sravakas, Pratyekabuddhas, and all fields of merit; various sentient beings come from other directions, some because they have heard of the Bodhisattva's name, some because of their karmic connection with the Bodhisattva, some because they have heard of the Bodhisattva's vow of giving, and some because they have been invited by the Bodhisattva's wish. The Bodhisattva Mahasattva may give various adorned and wonderful golden jeweled carriages, covered with golden bell nets, which gently sway and produce harmonious sounds, adorned with jeweled necklaces, and various other adornments; or they may give pure crystal jeweled carriages, adorned with immeasurable precious and wonderful jewels; or they may give various wonderful jeweled carriages, adorned with silver and covered with white nets; or they may give divine horse jeweled carriages, adorned with immeasurable billions of jewels; or they may give elephant jeweled carriages, adorned with immeasurable billions of jewels, with all jeweled nets intertwined on top; or they may give sandalwood carriages, adorned with various jeweled wheels, with jeweled lion seats placed on top, and hundreds and thousands of beautiful women attending inside, with perfect features and beautiful faces, covered with canopies of various jewels, and drawn by ten thousand strong men; or they may give glass jeweled carriages, adorned with immeasurable various colored wonderful jewels, carrying countless dignified and beautiful women.
女，眾雜寶帳以覆其上，寶繒幢幡周匝莊嚴；或復施與碼瑙寶車，飾以眾寶，熏以雜香，摩以涂香，散以妙華，百千采女持金瓔珞，平正安詳，其疾如風；或復施與堅固香車，敷以種種柔軟寶衣，眾妙寶網羅覆其上，清凈妙香而以熏之，其香殊妙能悅人心，逆風遠熏聞者無厭，諸天子等在前牽御；或復施與一切寶車，種種雜色以為絞飾，眾妙寶網羅覆其上，諸雜寶帶周匝垂下，敷以寶衣，散以末香，所愛男女悉載其上。菩薩摩訶薩以如是等眾妙寶車施諸佛時，如是迴向：以此善根令一切眾生悉皆樂求無上福田，深信施佛有無量報；令一切眾生一心向佛，逮得無量清凈果報；令一切眾生於諸佛所無慳吝心，具足大施，無所愛惜；令一切眾生於諸佛所，修上福田，離二乘愿，得諸如來無礙解脫一切種智；令一切眾生於諸佛所種無盡善根，得佛無量功德智慧；令一切眾生攝取深慧，具足清凈無上智王；令一切眾生所游自在，得諸如來至一切處無礙神力；令一切眾生攝取大乘，得無量種智，安住不動；令一切眾生具足成就第一福田，皆能出生一切智地；令一切眾生於一切佛無嫌恨心，種諸善根，樂求佛智；令一切眾生以少方便往詣一切莊嚴佛剎，於一念中深入法界而無疲倦；令一切眾生入虛空等菩薩神通，悉能遍至一切佛所；
令一切眾生得無比身，盡能遍游十方世界而無疲倦；令一切眾產生廣大身，得隨意行；令一切眾生得一切佛神力莊嚴，究竟彼岸，於一念中顯現如來自在神力，遍虛空界；令一切眾生修安隱行，隨順一切諸菩薩行；令一切眾生行疾無礙，究竟十力智慧彼岸；令一切眾生得轉一切世界力波羅蜜，普入一切不壞法界；令一切眾生行普賢行，到于彼岸，得不退轉一切種智；令一切眾生乘無比智乘，隨順修行一切法界，見真實性。是為菩薩摩訶薩以諸寶乘奉現在諸佛，及滅度后舍利塔廟善根迴向，令一切眾生究竟諸佛無礙大乘。
「菩薩摩訶薩施諸菩薩及善知識清凈乘時，如是迴向：以此善根令一切眾生不捨菩薩諸善知識，知恩報恩；令一切眾生同善知識義，攝取同性善根故；令一切眾生親近尊重，恭敬供養諸善知識，悉舍一切，攝善知識；令一切眾生得正直心，隨善知識，未曾遠離；令一切眾生常見善知識，不違其教；令一切眾生得正直心，不捨善知識，離一切垢，心不可壞；令一切眾生為善知識不惜身命，悉舍一切，不違其教；令一切眾生為善知識之所攝取，修習大慈，遠離諸惡；令一切眾生順善知識，聞佛正法，悉能受持；令一切眾生同善知識善根業報，菩薩行愿究竟清凈平等滿足；令一切眾生出生正法，善知一
【現代漢語翻譯】 現代漢語譯本 愿一切眾生獲得無比的身軀，能夠遍游十方世界而不會感到疲倦；愿一切眾生獲得廣大的身軀，能夠隨意行動；愿一切眾生獲得一切佛的神力莊嚴，最終到達彼岸，在一念之間顯現如來的自在神力，遍佈虛空界；愿一切眾生修習安穩的修行，隨順一切諸菩薩的修行；愿一切眾生修行迅速無礙，最終到達十力智慧的彼岸；愿一切眾生獲得轉變一切世界的力量波羅蜜（paramita，意為「到彼岸」），普遍進入一切不壞的法界；愿一切眾生修行普賢菩薩的行愿，到達彼岸，獲得不退轉的一切種智（sarvajnata，意為「一切智」）；愿一切眾生乘坐無比的智慧之乘，隨順修行一切法界，見到真實的本性。這是菩薩摩訶薩用各種寶乘供奉現在諸佛，以及對滅度后的舍利塔廟所作的善根迴向，愿一切眾生最終成就諸佛無礙的大乘。 菩薩摩訶薩在佈施諸菩薩及善知識清凈的乘具時，這樣迴向：以此善根愿一切眾生不捨棄菩薩的諸善知識，知恩報恩；愿一切眾生與善知識的意義相同，攝取同性的善根；愿一切眾生親近、尊重、恭敬供養諸善知識，捨棄一切，攝取善知識；愿一切眾生獲得正直的心，跟隨善知識，從不遠離；愿一切眾生常見善知識，不違揹他們的教導；愿一切眾生獲得正直的心，不捨棄善知識，遠離一切垢染，心不可破壞；愿一切眾生爲了善知識不惜身命，捨棄一切，不違揹他們的教導；愿一切眾生被善知識所攝取，修習大慈，遠離諸惡；愿一切眾生順從善知識，聽聞佛陀的正法，都能接受並持守；愿一切眾生與善知識的善根業報相同，菩薩的行愿最終清凈平等圓滿；愿一切眾生出生正法，善於瞭解一
【English Translation】 English version May all sentient beings attain an incomparable body, capable of traveling throughout the ten directions without fatigue; may all sentient beings attain a vast body, able to move at will; may all sentient beings attain the adornment of all Buddhas' divine powers, ultimately reaching the other shore, manifesting the Tathagata's (如來) unhindered divine power in a single thought, pervading the entire space; may all sentient beings cultivate peaceful practices, following all the practices of the Bodhisattvas; may all sentient beings practice swiftly and without hindrance, ultimately reaching the other shore of the ten powers of wisdom; may all sentient beings attain the power of transforming all worlds, the paramita (波羅蜜, meaning 'perfection' or 'to the other shore'), universally entering all indestructible dharma realms; may all sentient beings practice the conduct of Samantabhadra (普賢), reaching the other shore, attaining the non-retrogressing all-knowing wisdom (sarvajnata, 一切種智); may all sentient beings ride the incomparable vehicle of wisdom, following the practice of all dharma realms, seeing the true nature. This is how the Bodhisattva Mahasattvas offer various precious vehicles to the present Buddhas, and dedicate the roots of goodness from stupas and temples of relics after their passing, wishing all sentient beings to ultimately achieve the unhindered Great Vehicle of the Buddhas. When Bodhisattva Mahasattvas give pure vehicles to other Bodhisattvas and virtuous teachers, they dedicate the merit in this way: With this root of goodness, may all sentient beings not abandon the virtuous teachers of the Bodhisattvas, knowing and repaying kindness; may all sentient beings be of the same meaning as virtuous teachers, gathering roots of goodness of the same nature; may all sentient beings be close to, respect, and reverently make offerings to virtuous teachers, abandoning everything, embracing virtuous teachers; may all sentient beings attain an upright mind, following virtuous teachers, never departing; may all sentient beings always see virtuous teachers, not disobeying their teachings; may all sentient beings attain an upright mind, not abandoning virtuous teachers, free from all defilements, with an indestructible mind; may all sentient beings not spare their lives for virtuous teachers, abandoning everything, not disobeying their teachings; may all sentient beings be embraced by virtuous teachers, cultivating great compassion, staying away from all evils; may all sentient beings follow virtuous teachers, hearing the Buddha's true Dharma, able to receive and uphold it; may all sentient beings have the same roots of goodness and karmic retribution as virtuous teachers, the Bodhisattva's practices and vows ultimately pure, equal, and fulfilled; may all sentient beings give birth to the true Dharma, be skilled in understanding one
切三昧境界，智慧具足，神通自在；令一切眾生遠離諸趣，受持一切法，究竟到彼岸；令一切眾生乘于大乘，乃至究竟一切種智，于其中間無有懈怠；令一切眾生乘智慧乘，至安隱處，無有退轉；令一切眾生知真如行，遠離愚癡，聞持一切諸佛正法；令一切眾生皆為一切諸佛所攝，得無礙智，究竟諸法；令一切眾生得不死神足，妙速無礙；令一切眾生遊行自在，調伏眾生，成摩訶衍；令一切眾生所行不虛，皆悉究竟，得智慧乘；令一切眾生得無礙乘，以無礙智至一切處。是為菩薩摩訶薩施善知識種種乘時善根迴向，令一切眾生功德具足，與佛菩薩等無差別，悉能悅可一切賢聖。
「菩薩摩訶薩施如來眾種種寶乘時，善學施心、慧分別心、凈功德心、隨順施心、僧寶難遇心、深信僧寶心、攝取正教心、安住正直心，善能究竟大施之會，出生無量無邊功德，于佛正教信心清凈，不可沮壞。菩薩摩訶薩以種種乘施僧寶時，如是迴向：以此善根令一切眾生向佛正法，攝取正教；令一切眾生專心內觀，除滅邪法，成就聖處；令一切眾生得賢聖地，以如來法展轉相教；令一切眾生舉世宗重，言必信用；令一切眾生入一切法，善能分別無二法界；令一切眾生人寶圍繞，從如來智境界出生；令一切眾生住離垢法，皆能除滅煩惱塵
【現代漢語翻譯】 現代漢語譯本 進入三昧（Samadhi，禪定）的境界，智慧圓滿具足，神通自在；使一切眾生遠離各種輪迴，受持一切佛法，最終到達彼岸（Paramita，意為「到達彼岸」）；使一切眾生乘坐大乘（Mahayana，佛教宗派，意為「大乘」）之法，乃至最終成就一切種智（Sarvajnata，佛陀的智慧），在此過程中沒有懈怠；使一切眾生乘坐智慧之乘，到達安穩之處，不再退轉；使一切眾生了知真如（Tathata，事物的真實本性）之行，遠離愚癡，聽聞並受持一切諸佛的正法；使一切眾生都被一切諸佛所攝受，獲得無礙的智慧，通達一切諸法；使一切眾生獲得不死的神足（神通），快速而無礙；使一切眾生自在，調伏眾生，成就摩訶衍（Mahayana，大乘的另一種說法）；使一切眾生所行不虛，都能最終成就，獲得智慧之乘；使一切眾生獲得無礙之乘，以無礙的智慧到達一切處。這是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）在佈施善知識種種乘時，將善根迴向，使一切眾生功德圓滿，與佛菩薩等同無差別，都能使一切賢聖歡喜。 菩薩摩訶薩在佈施如來（Tathagata，佛的稱號）的各種寶乘時，善於學習佈施之心、以智慧分別之心、清凈功德之心、隨順佈施之心、僧寶（Sangha，佛教僧團）難遇之心、深信僧寶之心、攝取正教之心、安住正直之心，善於成就大布施的盛會，產生無量無邊的功德，對佛的正教信心清凈，不可動搖。菩薩摩訶薩以種種乘佈施僧寶時，如此迴向：以此善根使一切眾生趨向佛的正法，攝取正教；使一切眾生專心內觀，消除邪法，成就聖地；使一切眾生獲得賢聖之地，以如來之法輾轉相教；使一切眾生為世人所敬重，言必信守；使一切眾生進入一切法，善於分別無二法界；使一切眾生為人寶所圍繞，從如來智慧的境界中出生；使一切眾生安住于離垢之法，都能消除煩惱塵埃。
【English Translation】 English version Entering the realm of Samadhi (meditative absorption), with wisdom fully complete, and supernatural powers freely exercised; enabling all sentient beings to be free from all realms of existence, to uphold all the Dharma, and ultimately reach the other shore (Paramita, meaning 'perfection' or 'crossing over'); enabling all sentient beings to ride the vehicle of the Mahayana (the Great Vehicle), and even to ultimately achieve Sarvajnata (the omniscience of a Buddha), without any laziness in between; enabling all sentient beings to ride the vehicle of wisdom, to reach a place of peace and security, without regression; enabling all sentient beings to know the practice of Tathata (suchness, the true nature of things), to be free from ignorance, to hear and uphold all the correct Dharma of all Buddhas; enabling all sentient beings to be embraced by all Buddhas, to attain unobstructed wisdom, and to fully understand all Dharmas; enabling all sentient beings to attain the immortal divine powers, with wonderful speed and without obstruction; enabling all sentient beings to be free, to tame sentient beings, and to achieve Mahayana (the Great Vehicle); enabling all sentient beings to act without falsehood, to all ultimately achieve, and to attain the vehicle of wisdom; enabling all sentient beings to attain the unobstructed vehicle, and to reach all places with unobstructed wisdom. This is how a Bodhisattva-Mahasattva (a great Bodhisattva) dedicates the roots of goodness when giving various vehicles to good teachers, enabling all sentient beings to have complete merit, to be equal and without difference from Buddhas and Bodhisattvas, and to be able to please all sages. When a Bodhisattva-Mahasattva gives various precious vehicles of the Tathagata (the Thus-Gone One, an epithet of the Buddha), they are skilled in learning the mind of giving, the mind of discerning with wisdom, the mind of pure merit, the mind of giving in accordance, the mind that the Sangha (the monastic community) is rare to encounter, the mind of deep faith in the Sangha, the mind of embracing the correct teachings, and the mind of dwelling in uprightness. They are skilled in completing the great gathering of giving, generating immeasurable and boundless merit, and their faith in the correct teachings of the Buddha is pure and cannot be destroyed. When a Bodhisattva-Mahasattva gives various vehicles to the Sangha, they dedicate the merit in this way: with these roots of goodness, may all sentient beings turn towards the correct Dharma of the Buddha and embrace the correct teachings; may all sentient beings focus on inner contemplation, eliminate evil teachings, and achieve the holy place; may all sentient beings attain the land of the sages, and teach each other through the Dharma of the Tathagata; may all sentient beings be respected by the world, and their words be trustworthy; may all sentient beings enter all Dharmas, and be skilled in discerning the non-dual realm of Dharma; may all sentient beings be surrounded by human treasures, and be born from the realm of the Tathagata's wisdom; may all sentient beings dwell in the Dharma free from defilement, and be able to eliminate the dust of afflictions.
垢；令一切眾生悉從無上僧寶出生離凡夫法，得聖僧地；令一切眾生具足聖法，修無礙智；令一切眾生為大眾主，智慧莊嚴，不染世間；令一切眾生以善方便轉慧法輪；令一切眾生得一念神力，悉能周遍不可說不可說世界；令一切眾生乘虛空身，於一切世間智慧無礙；令一切眾生往詣虛空、法界等如來大眾所；令一切眾生得輕舉身，勝妙智慧，悉能遍游諸佛世界；令一切眾生得無礙神足，於一切剎普能現身；令一切眾生得大自在神足彼岸，不起一座，悉普應現一切世界；令一切眾生得凈法身，于諸世界而無所著，出生神力，行疾如電；令一切眾生現不思議神足境界，善能隨順教化，調伏一切眾生，不失其宜；令一切眾生得妙神足，一念遍游十方世界，一念超度一切法界，無所掛礙。是為菩薩摩訶薩施如來眾種種乘時善根迴向，令一切眾生普乘清凈無上智乘，於一切世界轉無礙法輪、智輪。
「複次，菩薩摩訶薩施聲聞、緣覺種種乘時，發恭敬心、尊重心、福田心、功德海心、出生功德智慧心、深信如來功德心、修習無量億那由他清凈善根心、于不可說劫修習菩薩清凈行心、解脫一切魔繫縛心、摧滅一切魔軍眾心。不可稱量明凈智慧，善能分別一切諸法，令一切眾生皆成可信第一福田，具足無上檀波羅蜜；令一切
【現代漢語翻譯】 現代漢語譯本 愿一切眾生從無上的僧寶中出生，脫離凡夫的境界，證得聖僧的地位；愿一切眾生具足聖法，修習無礙的智慧；愿一切眾產生為大眾的領袖，以智慧莊嚴自身，不被世俗所污染；愿一切眾生以善巧方便轉動智慧的法輪；愿一切眾生獲得一念之間的神通力量，能夠周遍不可說不可說的世界；愿一切眾生乘著虛空之身，在一切世間智慧無礙；愿一切眾生前往虛空、法界等如來大眾所在之處；愿一切眾生獲得輕盈的身軀，殊勝的智慧，能夠遍游諸佛的世界；愿一切眾生獲得無礙的神足，在一切剎土都能普遍顯現身形；愿一切眾生獲得大自在的神足彼岸，不離一座，就能普遍應現於一切世界；愿一切眾生獲得清凈的法身，在諸世界中無所執著，出生神通力量，行動迅速如閃電；愿一切眾生顯現不可思議的神通境界，善於隨順教化，調伏一切眾生，不失時機；愿一切眾生獲得微妙的神足，一念之間遍游十方世界，一念之間超度一切法界，沒有任何障礙。這是菩薩摩訶薩在佈施如來種種乘時，將善根迴向，愿一切眾生普遍乘坐清凈無上的智慧之乘，在一切世界轉動無礙的法輪、智輪。 其次，菩薩摩訶薩在佈施聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，獨自悟道的人）種種乘時，發起恭敬心、尊重心、福田心、功德海心、出生功德智慧心、深信如來功德心、修習無量億那由他（Nayuta，數量單位，表示極大的數目）清凈善根心、在不可說劫修習菩薩清凈行心、解脫一切魔的繫縛心、摧滅一切魔軍眾心。以不可稱量明凈的智慧，善於分別一切諸法，愿一切眾生都成為可信的第一福田，具足無上的檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）；愿一切
【English Translation】 English version May all sentient beings be born from the supreme Sangha Jewel, depart from the realm of ordinary beings, and attain the status of the holy Sangha; may all sentient beings be endowed with the holy Dharma, cultivate unobstructed wisdom; may all sentient beings become leaders of the masses, adorned with wisdom, and not be defiled by the world; may all sentient beings skillfully turn the wheel of wisdom; may all sentient beings obtain the power of supernatural abilities in a single thought, and be able to pervade countless inexpressible worlds; may all sentient beings ride on a body of emptiness, and have unobstructed wisdom in all worlds; may all sentient beings go to the places where the Tathagata assemblies are, such as in emptiness and the Dharma realm; may all sentient beings obtain a light body and supreme wisdom, and be able to travel throughout the Buddha worlds; may all sentient beings obtain unobstructed supernatural feet, and be able to manifest their bodies in all lands; may all sentient beings obtain the other shore of great, free supernatural feet, and without leaving their seat, be able to manifest in all worlds; may all sentient beings obtain a pure Dharma body, be unattached in all worlds, generate supernatural powers, and move as swiftly as lightning; may all sentient beings manifest inconceivable supernatural realms, be skilled in following and teaching, subdue all sentient beings, and not miss the opportune time; may all sentient beings obtain wondrous supernatural feet, travel throughout the ten directions in a single thought, transcend all Dharma realms in a single thought, and have no obstacles. This is how Bodhisattva Mahasattvas, when giving various vehicles of the Tathagata, dedicate their roots of goodness, wishing that all sentient beings may universally ride the pure, supreme vehicle of wisdom, and turn the unobstructed wheel of Dharma and the wheel of wisdom in all worlds. Furthermore, when Bodhisattva Mahasattvas give various vehicles of Śrāvakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), they generate a mind of reverence, a mind of respect, a mind of a field of merit, a mind of an ocean of merit, a mind of generating merit and wisdom, a mind of deep faith in the merit of the Tathagata, a mind of cultivating countless billions of Nayutas (a unit of large numbers) of pure roots of goodness, a mind of cultivating the pure practice of Bodhisattvas for inexpressible kalpas, a mind of liberating from all the bonds of Mara, and a mind of destroying all the armies of Mara. With immeasurable, clear wisdom, they are skilled in distinguishing all dharmas, wishing that all sentient beings may become trustworthy, supreme fields of merit, and be endowed with the unsurpassed Dāna-pāramitā (perfection of giving); may all
眾生離無益言，樂獨閑靜，心無二念；令一切眾產生最勝清凈第一福田，修習功德，攝取眾生；令一切眾產生智慧池，能與眾生無數善果；令一切眾生至無礙趣最勝福田，清凈圓滿；令一切眾生其心安住無諍三昧，解一切法無性為性；令一切眾生具足長養無量功德，常遇最勝第一福田；令一切眾生示現無量自在神力，隨順攝取清凈福田；令一切眾產生就無盡功德福田，能與一切十力乘果；令一切眾產生真實福田，具足無盡功德之藏，究竟一切智；令一切眾生滅諸惡法，聞佛正法句身、味身，悉能受持；令一切眾生普聞佛法，隨所聞解其德不虛；令一切眾生聞佛說法得到彼岸，所聞佛法能為眾生隨順演說；令一切眾生常樂如來正教之法，除滅一切九十六種外道邪見；令一切眾生常見賢聖，長養一切最勝善根；令一切眾生樂明行足者常得瞻對，與共同止，永處安樂；令一切眾生所聞不虛，解聲如響，見佛出生；令一切眾生善分別知諸佛正教，悉能守護持佛法者；令一切眾生心常樂向聞持佛法，能照顯現如來法教；令一切眾生深心信解如來正教一切功德，令佛歡喜，善解真諦，悉舍內外，究竟大施。是為菩薩摩訶薩施聲聞、緣覺種種乘時善根迴向，令一切眾生得無上智，凈諸神通，精勤修習無有懈怠，究竟佛智，力無所畏。
【現代漢語翻譯】 現代漢語譯本 愿一切眾生遠離無益的言論，喜愛獨處靜謐，心中沒有雜念；使一切眾生都能成為最殊勝清凈的第一福田（指能種福報的場所），修習功德，攝受眾生；使一切眾生都能成為智慧的寶池，能給予眾生無數的善果；使一切眾生都能到達無障礙的境界，成為最殊勝的福田，清凈圓滿；使一切眾生內心安住于無諍三昧（一種禪定狀態），理解一切法的自性本空；使一切眾生都具備增長無量功德的能力，常能遇到最殊勝的第一福田；使一切眾生都能示現無量的自在神通力量，隨順攝取清凈的福田；使一切眾生都能成就無盡的功德福田，能給予一切眾生十力（佛的十種力量）的果報；使一切眾生都能成為真實的福田，具備無盡功德的寶藏，最終成就一切智（佛的智慧）；使一切眾生都能滅除各種惡法，聽聞佛陀的正法教誨，身心都能領受並奉行；使一切眾生都能普遍聽聞佛法，隨所聽聞都能理解其功德真實不虛；使一切眾生都能聽聞佛陀說法而到達彼岸（解脫），所聽聞的佛法能為眾生隨順演說；使一切眾生都能常樂於如來的正教之法，除滅一切九十六種外道的邪見；使一切眾生都能常見賢聖，增長一切最殊勝的善根；使一切眾生都能樂於親近明行足者（指佛陀），常得瞻仰對視，與他們共同居住，永遠處於安樂之中；使一切眾生所聽聞的佛法真實不虛，理解聲音如迴響一般，見到佛陀的出現；使一切眾生都能善於分別瞭解諸佛的正教，都能守護和護持佛法；使一切眾生內心常樂於聽聞和受持佛法，能照亮和顯現如來的法教；使一切眾生都能以深心信解如來正教的一切功德，令佛歡喜，善於理解真諦，完全捨棄內外一切，最終成就大布施。這是菩薩摩訶薩（指大菩薩）在施予聲聞、緣覺等各種乘時，將善根迴向，使一切眾生都能獲得無上智慧，清凈各種神通，精勤修習而不懈怠，最終成就佛的智慧，獲得力量和無所畏懼。
【English Translation】 English version May all sentient beings be free from useless speech, delight in solitude and tranquility, and have no dualistic thoughts; may all sentient beings become the most supreme and pure first field of merit (referring to a place where merit can be cultivated), cultivate virtues, and gather sentient beings; may all sentient beings become a pool of wisdom, able to bestow countless good fruits upon sentient beings; may all sentient beings reach the unobstructed realm, becoming the most supreme field of merit, pure and complete; may all sentient beings' minds abide in the Samadhi of non-contention (a state of meditation), understanding the nature of all dharmas as emptiness; may all sentient beings possess the ability to cultivate immeasurable merits, and always encounter the most supreme first field of merit; may all sentient beings manifest immeasurable, self-mastering spiritual powers, and accordingly gather pure fields of merit; may all sentient beings achieve inexhaustible fields of merit, able to bestow upon all beings the fruits of the Ten Powers (the ten powers of a Buddha); may all sentient beings become true fields of merit, possessing a treasury of inexhaustible merits, ultimately achieving all-knowing wisdom (the wisdom of a Buddha); may all sentient beings extinguish all evil dharmas, hear the Buddha's true teachings, and be able to receive and uphold them in body and mind; may all sentient beings universally hear the Buddha's teachings, and understand the truth of their merits; may all sentient beings, upon hearing the Buddha's teachings, reach the other shore (liberation), and be able to expound the Dharma to others accordingly; may all sentient beings always delight in the true teachings of the Tathagata (Buddha), and eradicate all the heretical views of the ninety-six non-Buddhist paths; may all sentient beings always see the virtuous and noble ones, and cultivate all the most supreme roots of goodness; may all sentient beings delight in those who are accomplished in wisdom and practice (referring to the Buddha), always be able to gaze upon them, dwell with them, and forever be in peace and happiness; may all sentient beings' hearing of the Dharma be true and not in vain, understanding sounds as echoes, and witnessing the appearance of the Buddha; may all sentient beings be able to discern the true teachings of all Buddhas, and be able to protect and uphold the Dharma; may all sentient beings' minds always delight in hearing and upholding the Dharma, and be able to illuminate and manifest the Buddha's teachings; may all sentient beings deeply believe and understand all the merits of the Tathagata's true teachings, bring joy to the Buddha, be skilled in understanding the true meaning, completely relinquish all internal and external attachments, and ultimately achieve great generosity. This is how Bodhisattva Mahasattvas (great Bodhisattvas), when bestowing upon the Shravakas (hearers) and Pratyekabuddhas (solitary realizers) and other vehicles, dedicate their roots of goodness, so that all sentient beings may attain unsurpassed wisdom, purify all spiritual powers, diligently cultivate without laziness, and ultimately achieve the wisdom of a Buddha, possessing power and fearlessness.
「菩薩摩訶薩若諸方來一切福田，或承菩薩名聞故來，或與菩薩因緣故來，或聞菩薩本願故來，或復菩薩心願請來，菩薩于彼悉樂惠施而無厭倦。爾時，菩薩于來求者發悔過心，作如是言：『諸人當知我應詣彼禮拜供養，種種惠施；而今為我故從遠來。』菩薩即時敬禮悔過，愛言慰諭屈辱遠來，得無疲倦處令安隱，供給所須；或施摩尼寶車，載以閻浮提內第一女寶；或施金車，載以己國最勝寶女；或施清凈琉璃寶車，載以內妓；或施樂車，載以童女，容貌如天；或施無量無數寶莊嚴車，載以寶女，種種莊嚴；或施菩薩所乘栴檀香車；或施玻璃寶車，載以寶女，端正殊特，顏容無倫，威儀具足，進止安詳，神珠名寶瓔珞其身，樂修善法；或施碼瑙寶車，載以太子；或施堅固香車，載以男女；或施種種寶莊嚴車，載以難壞親愛眷屬。以如是等種種寶車，隨其所求皆給施之，滿足彼愿，歡喜無量。
「菩薩摩訶薩諸乘施時，如是迴向：以此善根令一切眾生乘不退轉摩訶衍乘，詣不思議菩提樹下；令一切眾生乘大智乘，盡未來劫一切菩薩所行之法皆能修習；令一切眾生乘無所有乘，於一切法心無所著，舍離虛妄，具足修習一切智道；令一切眾生悉乘離垢寂靜之乘，無礙神力詣諸佛剎；令一切眾生決定安住一切智
【現代漢語翻譯】 現代漢語譯本 『菩薩摩訶薩（菩薩中的大菩薩）如果遇到從各方前來的一切福田（指值得尊敬和供養的人），他們或是因為聽聞菩薩的名聲而來，或是因為與菩薩有因緣而來，或是聽聞菩薩的本願而來，或是因為菩薩的心願邀請而來，菩薩對於他們都樂於施予，而沒有厭倦。』 『那時，菩薩對於前來求助的人會生起悔過之心，這樣說道：『諸位應當知道，我本應前往禮拜供養你們，並給予種種施捨；而現在卻讓你們爲了我從遠方而來。』菩薩立刻恭敬地禮拜並懺悔，用愛語安慰那些不辭辛勞遠道而來的人，讓他們休息，不感到疲憊，並提供他們所需；或者施予摩尼寶車（一種珍貴的寶車），車上載著閻浮提（我們所居住的世界）中最美麗的女子；或者施予金車，車上載著自己國家最尊貴的女子；或者施予清凈琉璃寶車，車上載著宮廷的歌舞伎；或者施予樂車，車上載著容貌如天人的童女；或者施予無量無數寶物裝飾的車，車上載著各種裝飾的寶女；或者施予菩薩自己乘坐的栴檀香車（用珍貴香木製成的車）；或者施予玻璃寶車，車上載著端莊美麗、容貌無雙、威儀具足、舉止安詳、佩戴著神珠名寶的寶女，她們樂於修行善法；或者施予瑪瑙寶車，車上載著太子；或者施予堅固的香車，車上載著男女；或者施予各種寶物裝飾的車，車上載著難以分離的親愛眷屬。菩薩用這些種種寶車，隨前來求助者的需求都給予施捨，滿足他們的願望，讓他們歡喜無量。』 『菩薩摩訶薩在施予各種車輛時，會這樣迴向：以此善根，愿一切眾生乘坐不退轉的摩訶衍乘（大乘佛法），到達不可思議的菩提樹下（指證悟之地）；愿一切眾生乘坐大智慧之乘，在未來無盡的劫數中，都能修習一切菩薩所行的法門；愿一切眾生乘坐無所有之乘，對於一切法心無所執著，舍離虛妄，圓滿修習一切智道；愿一切眾生都乘坐離垢寂靜之乘，以無礙的神力到達諸佛的剎土（佛的凈土）；愿一切眾生都能堅定地安住於一切智（佛的智慧）。』
【English Translation】 English version 'If a Bodhisattva Mahasattva (a great Bodhisattva) encounters all fields of merit (those worthy of respect and offerings) coming from various directions, whether they come because they have heard of the Bodhisattva's fame, or because they have a karmic connection with the Bodhisattva, or because they have heard of the Bodhisattva's original vows, or because they have been invited by the Bodhisattva's wishes, the Bodhisattva is happy to give to them without weariness.' 'At that time, the Bodhisattva will feel remorse for those who come seeking help, saying: 'You should know that I should have gone to worship and make offerings to you, and given you all kinds of gifts; but now you have come from afar for my sake.' The Bodhisattva immediately pays respectful homage and repents, comforting those who have come from afar with loving words, allowing them to rest, not feel tired, and providing them with what they need; or giving them a Mani jewel chariot (a precious chariot), carrying the most beautiful woman in Jambudvipa (the world we live in); or giving them a golden chariot, carrying the most noble woman of their own country; or giving them a pure lapis lazuli chariot, carrying court dancers; or giving them a pleasure chariot, carrying maidens with heavenly appearances; or giving them countless chariots adorned with treasures, carrying jeweled women with various adornments; or giving them the sandalwood chariot that the Bodhisattva themselves ride; or giving them a glass chariot, carrying beautiful, unparalleled, dignified, and graceful women, adorned with divine pearls and precious jewels, who are happy to practice good deeds; or giving them an agate chariot, carrying a prince; or giving them a sturdy fragrant chariot, carrying men and women; or giving them various chariots adorned with treasures, carrying inseparable and beloved relatives. The Bodhisattva gives all these various chariots according to the needs of those who come seeking help, fulfilling their wishes and making them infinitely happy.' 'When a Bodhisattva Mahasattva gives various vehicles, they dedicate the merit in this way: With this root of goodness, may all sentient beings ride the irreversible Mahayana vehicle (the Great Vehicle of Buddhism), and reach the inconceivable Bodhi tree (the place of enlightenment); may all sentient beings ride the vehicle of great wisdom, and in the endless future kalpas, be able to practice all the dharmas that Bodhisattvas practice; may all sentient beings ride the vehicle of non-possession, and have no attachment to any dharma, abandoning falsehood, and fully practicing the path of all-knowing wisdom; may all sentient beings ride the vehicle of purity and tranquility, and with unobstructed divine power, reach the Buddha lands (the pure lands of the Buddhas); may all sentient beings firmly abide in all-knowing wisdom (the wisdom of the Buddha).'
乘，常以諸佛法樂自娛；令一切眾生乘諸菩薩清凈行乘，出生菩薩十種之道，樂修菩薩一切三昧；令一切眾生乘四輪乘，住正國輪、依正士輪、本功德輪、平等愿輪，菩薩凈行由斯滿足；令一切眾生乘明法乘，遍游十方，修佛智力；令一切眾生乘佛法乘，於一切法究竟彼岸；令一切眾生乘一切功德善根不可思議法乘，為十方眾生現安隱道；令一切眾生乘一切施乘，斷除慳垢；令一切眾生乘清凈尸波羅蜜乘，具足無量無邊法界等一切凈戒；令一切眾生乘羼提波羅蜜乘，離瞋恚心，于諸眾生不起惱害；令一切眾生乘不退轉毗梨耶波羅蜜乘，具菩薩行，往詣道場；令一切眾生乘禪波羅蜜乘，速赴道場；令一切眾生乘般若波羅蜜乘，化身充滿一切法界及佛境界；令一切眾生乘法王乘，成就無畏施一切智微妙之法；令一切眾生乘無所著智慧愿乘，悉能遍入一切諸方，于真法性而無所入；令一切眾生乘諸佛法乘，於一切剎示現受生，而不毀壞於摩訶衍；令一切眾生乘一切智乘，滿足菩薩平等大愿，而無懈倦。是為菩薩摩訶薩施種種乘，普施眾生無量福田，以歡喜心善根迴向，令一切眾生無量種智皆悉具足，乘於一切成滿智乘。◎
「菩薩摩訶薩佈施象寶：七支具足，六瘤成滿，六牙如雪，口凈如華，身體平正，毛色鮮白，珍
【現代漢語翻譯】 現代漢語譯本 （菩薩）常以諸佛的法樂自我娛樂；令一切眾生乘坐諸菩薩清凈的修行之乘，出生菩薩的十種道，樂於修習菩薩的一切三昧（專注的境界）；令一切眾生乘坐四輪之乘，安住于正國輪（以正法治國）、依正士輪（依靠正士輔佐）、本功德輪（根本的功德）、平等愿輪（平等的誓願），菩薩的清凈修行由此圓滿；令一切眾生乘坐明法之乘，遍游十方，修習佛的智慧力量；令一切眾生乘坐佛法之乘，對於一切法達到究竟的彼岸；令一切眾生乘坐一切功德善根不可思議的法乘，為十方眾生展現安穩的道路；令一切眾生乘坐一切佈施之乘，斷除慳吝的污垢；令一切眾生乘坐清凈的尸波羅蜜（持戒）之乘，具足無量無邊的法界等一切清凈的戒律；令一切眾生乘坐羼提波羅蜜（忍辱）之乘，遠離嗔恚之心，對於一切眾生不起惱害；令一切眾生乘坐不退轉的毗梨耶波羅蜜（精進）之乘，具足菩薩的修行，前往道場；令一切眾生乘坐禪波羅蜜（禪定）之乘，迅速到達道場；令一切眾生乘坐般若波羅蜜（智慧）之乘，化身充滿一切法界及佛的境界；令一切眾生乘坐法王之乘，成就無畏佈施一切智慧微妙之法；令一切眾生乘坐無所執著的智慧愿乘，能夠遍入一切諸方，對於真如法性而無所入；令一切眾生乘坐諸佛的法乘，在一切剎土示現受生，而不毀壞於摩訶衍（大乘）；令一切眾生乘坐一切智慧之乘，滿足菩薩平等的大愿，而沒有懈怠。這是菩薩摩訶薩（大菩薩）佈施種種乘，普遍佈施眾生無量的福田，以歡喜心將善根迴向，令一切眾生無量的智慧都完全具足，乘坐一切成就圓滿智慧之乘。 菩薩摩訶薩佈施象寶：七支具足，六瘤成滿，六牙如雪，口凈如華，身體平正，毛色鮮白，珍
【English Translation】 English version (Bodhisattvas) constantly entertain themselves with the Dharma joy of all Buddhas; causing all sentient beings to ride the pure practice vehicle of all Bodhisattvas, giving rise to the ten paths of Bodhisattvas, and delighting in cultivating all the Samadhis (states of concentration) of Bodhisattvas; causing all sentient beings to ride the four-wheeled vehicle, abiding in the wheel of righteous governance (governing with the righteous Dharma), the wheel of reliance on righteous individuals (relying on righteous individuals for support), the wheel of fundamental merits (fundamental merits), and the wheel of equal vows (equal vows), thus fulfilling the pure practice of Bodhisattvas; causing all sentient beings to ride the vehicle of clear Dharma, traveling throughout the ten directions, cultivating the wisdom power of the Buddha; causing all sentient beings to ride the vehicle of the Buddha's Dharma, reaching the ultimate shore of all Dharmas; causing all sentient beings to ride the vehicle of all inconceivable Dharmas of merit and good roots, revealing the path of peace and security to sentient beings in the ten directions; causing all sentient beings to ride the vehicle of all giving, cutting off the defilement of stinginess; causing all sentient beings to ride the vehicle of pure Śīla pāramitā (morality), fully possessing all pure precepts such as the immeasurable and boundless Dharma realms; causing all sentient beings to ride the vehicle of Kṣānti pāramitā (patience), being free from anger, and not causing harm to any sentient beings; causing all sentient beings to ride the vehicle of non-retrogression Vīrya pāramitā (diligence), fully possessing the practice of Bodhisattvas, and going to the Bodhi-mandala (place of enlightenment); causing all sentient beings to ride the vehicle of Dhyāna pāramitā (meditation), quickly reaching the Bodhi-mandala; causing all sentient beings to ride the vehicle of Prajñā pāramitā (wisdom), transforming their bodies to fill all Dharma realms and the realms of the Buddhas; causing all sentient beings to ride the vehicle of the Dharma King, accomplishing the fearless giving of all wisdom and subtle Dharmas; causing all sentient beings to ride the vehicle of wisdom vows without attachment, being able to enter all directions, and not entering into the true nature of Dharma; causing all sentient beings to ride the vehicle of the Dharma of all Buddhas, manifesting birth in all lands, without destroying the Mahāyāna (Great Vehicle); causing all sentient beings to ride the vehicle of all wisdom, fulfilling the great equal vows of Bodhisattvas, without being lazy. This is how Bodhisattva Mahāsattvas (Great Bodhisattvas) give various vehicles, universally giving immeasurable fields of merit to sentient beings, and with joyful hearts, dedicating their good roots, causing all sentient beings to fully possess immeasurable wisdom, riding the vehicle of all accomplished wisdom. Bodhisattva Mahāsattvas give elephant treasures: with seven limbs complete, six humps full, six tusks like snow, a mouth as pure as a flower, a body straight and upright, fur of pure white, and precious
麗奇飾莊嚴其身，凈妙寶網以覆其上，種種雜寶莊嚴其首，光色晃曜，儀體安雅，瞬息之頃超步萬里，猛氣奔踴而無疲倦。菩薩摩訶薩佈施寶馬：形體殊妙，毛色光澤，馬相具足，如天寶馬，無量珍飾莊嚴其身，明月神珠以為光曜，金鈴寶網以覆其上，行不奔驟，迅逾疾風，致遠不疲，乘者安豫，巡遊四方不失主意。以此寶乘隨意施與，或施福田，或獻尊重，或遺知識，或奉父母，或給貧匱，其有須者皆悉與之，大心惠施無所吝惜，心常歡喜無有悔恨，大悲充滿能行大施，一向專求菩薩功德最勝生地，直心清凈。以如是心善根迴向：令一切眾產生就人寶，生菩薩功德，莊嚴大乘；令一切眾生乘善法乘，隨順能至一切佛法；令一切眾生常樂大乘，得佛無礙智慧力乘，光明普照；令一切眾生乘勇猛大乘，滿足諸愿；令一切眾生具足平等波羅蜜乘，成就滿足一切善根；令一切眾產生就寶乘，出生佛法無上智寶；令一切眾生分別菩薩莊嚴之行，得是妙乘，出於三界，悉開菩薩諸三昧華；令一切眾生無量阿僧祇劫清凈修習菩薩所行，乘無量乘，疾解諸法；令一切眾生施大乘寶乘，以善方便具菩薩地；令一切眾產生最高廣安隱大乘，悉能運載一切眾生至無上道。是為菩薩摩訶薩無量阿僧祇那由他劫施象馬寶善根迴向，令一切眾生乘
【現代漢語翻譯】 現代漢語譯本 菩薩以麗飾莊嚴自身，用清凈美妙的寶網覆蓋其上，用各種雜寶莊嚴頭部，光彩閃耀，儀態安詳優雅，瞬間就能超越萬里，氣勢勇猛奔騰而不知疲倦。菩薩摩訶薩佈施寶馬：形體特別美好，毛色光亮潤澤，馬的相貌完美具備，如同天上的寶馬，用無量的珍寶裝飾莊嚴其身，用明月神珠作為光芒照耀，用金鈴寶網覆蓋其上，行走不奔跑急驟，速度卻超過疾風，到達遠方也不疲憊，乘坐的人安穩舒適，巡遊四方不會迷失方向。用這樣的寶馬隨意佈施，或者佈施給福田，或者獻給尊重的人，或者贈送給知識淵博的人，或者奉獻給父母，或者給予貧困的人，凡是有需要的都全部給予，以大心惠施而不吝惜，心中常常歡喜而沒有後悔，大悲心充滿而能行大布施，一心專求菩薩功德最殊勝的境界，心正直清凈。以這樣的心將善根迴向：令一切眾產生就人寶，生出菩薩功德，莊嚴大乘；令一切眾生乘坐善法之乘，隨順能到達一切佛法；令一切眾生常常喜樂大乘，得到佛的無礙智慧力之乘，光明普照；令一切眾生乘坐勇猛的大乘，滿足各種願望；令一切眾生具足平等的波羅蜜（到達彼岸）之乘，成就滿足一切善根；令一切眾產生就寶乘，出生佛法無上的智慧之寶；令一切眾生分別菩薩莊嚴的行為，得到這種美妙的乘，超出三界，全部開啟菩薩的各種三昧（禪定）之花；令一切眾生在無量阿僧祇劫（極長的時間）清凈修習菩薩所行的法門，乘坐無量的乘，快速理解各種法；令一切眾生布施大乘寶乘，以善巧方便具足菩薩的地位；令一切眾產生就最高廣安穩的大乘，全部能夠運載一切眾生到達無上之道。這是菩薩摩訶薩在無量阿僧祇那由他劫（極長的時間）佈施象馬寶的善根迴向，令一切眾生乘坐。
【English Translation】 English version The Bodhisattva adorns his body with exquisite ornaments, covers it with a pure and wondrous jeweled net, and decorates his head with various precious gems. His radiance is dazzling, his demeanor is serene and elegant. In an instant, he can traverse tens of thousands of miles, his vigor is vigorous and tireless. The Bodhisattva Mahasattva bestows precious horses: their forms are exceptionally beautiful, their coats are lustrous, their equine features are perfect, like celestial steeds. They are adorned with countless precious ornaments, illuminated by the light of the bright moon divine pearl, and covered with golden bell nets. They do not gallop wildly, yet their speed surpasses the swift wind. They travel far without fatigue, and those who ride them are comfortable and at ease, traversing all directions without losing their way. These precious steeds are given freely, either to fields of merit, to those who are respected, to those who are knowledgeable, to parents, or to the poor and needy. All who have need are given, with a great heart of generosity and without stinginess. The heart is always joyful and without regret, filled with great compassion and capable of great giving. He single-mindedly seeks the most excellent realm of Bodhisattva merit, with a pure and upright heart. With such a heart, he dedicates the roots of goodness: May all beings achieve the treasure of humanity, generate Bodhisattva merit, and adorn the Great Vehicle (Mahayana); May all beings ride the vehicle of good Dharma, and accordingly reach all the Buddha's teachings; May all beings always rejoice in the Great Vehicle, obtain the vehicle of the Buddha's unobstructed wisdom and power, and shine with universal light; May all beings ride the courageous Great Vehicle and fulfill all their wishes; May all beings possess the vehicle of equal Paramita (perfection), and achieve and fulfill all good roots; May all beings achieve the precious vehicle, and bring forth the unsurpassed treasure of wisdom of the Buddha's teachings; May all beings discern the adornment practices of the Bodhisattva, obtain this wondrous vehicle, transcend the three realms, and fully open the flowers of all the Bodhisattva's Samadhis (meditative absorptions); May all beings, for countless Asankhyeya kalpas (immeasurably long periods of time), purely cultivate the practices of the Bodhisattva, ride countless vehicles, and quickly understand all Dharmas; May all beings bestow the precious vehicle of the Great Vehicle, and with skillful means, possess the Bodhisattva's stage; May all beings achieve the highest, most vast, secure, and great vehicle, and be able to transport all beings to the unsurpassed path. This is the dedication of the roots of goodness from the Bodhisattva Mahasattva's giving of elephants and horses for countless Asankhyeya Nayuta kalpas (immeasurably long periods of time), so that all beings may ride.
無礙智乘，得至如來究竟寶乘。
「菩薩摩訶薩施種種座：或施聖王師子之座，琉璃為足，金縷織成柔軟妙衣以敷其上，熏以一切堅固之香，建立種種上妙寶幢，無量億寶以為莊嚴，白凈寶網彌覆其上，金鈴羅網動發妙音，百萬億那由他凈妙寶像周匝圍繞，其座高廣，清凈嚴飾，無量阿僧祇眾生樂觀無厭，功蓋天下，自在大王之所坐處，處於彼座以正治國，無敢違逆，種種妙寶莊嚴其身，青寶珠王、大青寶珠王勝藏寶珠，以為莊嚴，明凈猶日，清涼如月，眾星莊嚴，如海勝寶、海堅固幢，離垢明凈，閻浮檀金妙色寶繒以冠其首，一切閻浮提內大力灌頂王法以灌其頂，具功德力大慈悲主，降伏怨敵，無敢違命。菩薩摩訶薩如是無量無數為轉輪王，得法自在，正治國時，以如是等種種眾寶嚴飾之座，或施正覺、諸善知識及賢聖僧，聞法歡喜，奉施法師，供養父母，諸尊重者，聲聞、緣覺、一切菩薩，乃至初發大乘心者，及以一切諸佛塔廟，或施無量貧窮下劣，有所須欲皆給施之。佈施座時，如是迴向：以此善根令一切眾生得菩提座，自然覺悟諸佛正法；令一切眾生得自在座，具足成就於法自在，諸金剛山所不能壞，悉能降伏一切諸魔；令一切眾生得佛自在師子之座，一切眾生樂觀無厭；令一切眾生得不可說不可說清
【現代漢語翻譯】 現代漢語譯本 以無礙的智慧乘（無礙智乘），到達如來究竟的寶乘（究竟寶乘）。
『菩薩摩訶薩佈施各種各樣的座位：或者佈施聖王（聖王）的獅子座（師子之座），用琉璃做腳，用金線織成柔軟美妙的衣物鋪在上面，用一切堅固的香薰染，建立各種上妙的寶幢，用無量億的寶物來莊嚴，用潔白的寶網覆蓋在上面，金鈴羅網發出美妙的聲音，百萬億那由他（那由他，數量單位）清凈美妙的寶像周匝圍繞，那座位高廣，清凈莊嚴，無量阿僧祇（阿僧祇，數量單位）眾生看了都喜歡而不厭倦，功德蓋過天下，是自在的大王所坐的地方，坐在那個座位上以正道治理國家，沒有人敢違抗，用各種美妙的寶物莊嚴自身，用青寶珠王（青寶珠王）、大青寶珠王（大青寶珠王）、勝藏寶珠（勝藏寶珠）來莊嚴，明亮如同太陽，清涼如同月亮，眾星莊嚴，如同大海的勝寶（海勝寶）、海堅固幢（海堅固幢），沒有污垢，明亮清凈，用閻浮檀金（閻浮檀金，一種金色）的美妙顏色寶繒做成帽子戴在頭上，用一切閻浮提（閻浮提，四大部洲之一）內大力灌頂王（灌頂王）的法來灌頂，具備功德力的大慈悲主，降伏怨敵，沒有人敢違抗命令。菩薩摩訶薩像這樣無量無數次做轉輪王（轉輪王），得到法的自在，以正道治理國家時，用像這樣等等各種寶物莊嚴的座位，或者佈施給正覺（正覺）、各位善知識（善知識）以及賢聖僧（賢聖僧），聽聞佛法后歡喜，奉獻給法師，供養父母，各位尊重的人，聲聞（聲聞）、緣覺（緣覺）、一切菩薩，乃至初發大乘心的人，以及一切佛塔廟，或者佈施給無量貧窮下賤的人，凡是有所需要的都給予佈施。佈施座位時，像這樣迴向：用這個善根讓一切眾生得到菩提座（菩提座），自然覺悟諸佛的正法；讓一切眾生得到自在座（自在座），具足成就於法的自在，諸金剛山（金剛山）所不能破壞，全部能夠降伏一切諸魔；讓一切眾生得到佛自在的獅子座（師子之座），一切眾生看了都喜歡而不厭倦；讓一切眾生得到不可說不可說清凈的寶座，』
【English Translation】 English version With unobstructed wisdom vehicle (Anāvaraṇa-jñāna-yāna), one attains the ultimate precious vehicle of the Tathāgata (Tathāgata-ratna-yāna).
'Bodhisattva Mahāsattvas offer various kinds of seats: they may offer the lion seat (Siṃhāsana) of a holy king (Cakravartin), with legs made of lapis lazuli, covered with soft and exquisite garments woven with golden threads, perfumed with all kinds of solid incense, adorned with various supreme jeweled banners, decorated with countless billions of treasures, covered with a pure white jeweled net, with golden bell nets emitting wondrous sounds, surrounded by millions of billions of nayutas (nayuta, a unit of number) of pure and exquisite jeweled images. The seat is high and vast, pure and adorned, pleasing to countless asaṃkhyas (asaṃkhya, a unit of number) of beings who never tire of looking at it. Its merit covers the world, it is the place where a sovereign king sits, ruling the country with righteousness, and no one dares to disobey. The king adorns himself with various exquisite treasures, with blue jewel kings (Nīla-ratna-rāja), great blue jewel kings (Mahānīla-ratna-rāja), and victorious treasure jewels (Vijaya-ratna) as ornaments, shining like the sun, cool like the moon, adorned with stars, like the supreme treasures of the sea (Samudra-ratna), the firm banners of the sea (Samudra-dhvaja), pure and without defilement. He wears a crown made of Jambudvīpa gold (Jambudvīpa-suvarṇa) of exquisite color, and is crowned with the law of the great powerful consecration kings (Abhiṣeka-rāja) of all Jambudvīpa (Jambudvīpa, one of the four continents). He is a master of great compassion with the power of merit, subduing enemies, and no one dares to disobey his commands. Bodhisattva Mahāsattvas, in such countless and immeasurable times as universal monarchs (Cakravartin), attain freedom in the Dharma, and when ruling the country with righteousness, they offer seats adorned with various treasures to the perfectly enlightened ones (Samyak-saṃbuddha), virtuous friends (Kalyāṇa-mitra), and the noble Sangha (Ārya-saṃgha). They rejoice upon hearing the Dharma, offer it to Dharma teachers, and make offerings to their parents and all those they respect, to Śrāvakas (Śrāvaka), Pratyekabuddhas (Pratyekabuddha), all Bodhisattvas, and even to those who have just generated the Mahāyāna mind, as well as to all Buddha stupas and temples. They also offer to countless poor and lowly people, giving them whatever they need. When offering seats, they dedicate the merit thus: May all beings attain the Bodhi seat (Bodhi-āsana), naturally awakening to the true Dharma of all Buddhas; may all beings attain the seat of freedom (Svātantrya-āsana), fully accomplishing freedom in the Dharma, indestructible by all Vajra mountains (Vajra-parvata), and able to subdue all demons; may all beings attain the lion seat of the Buddha's freedom (Buddha-svātantrya-siṃhāsana), pleasing to all beings who never tire of looking at it; may all beings attain the ineffable and pure jeweled seat,'
凈莊嚴殊妙之座，成法自在，普化眾生；令一切眾生得殊勝座，三種世間所不能壞，廣大善根及善根具，皆悉清凈；令一切眾生得高廣座，充滿不可說不可說世界諸佛如來，于阿僧祇劫嘆不能盡；令一切眾生處大智人座，一身充滿一切法界；令一切眾生得不可思議寶莊嚴座，隨其本願所請眾生，廣開法施；令一切眾生皆悉得坐凈妙法座，于不可說諸世界中，顯現如來自在神力；令一切眾生坐一切寶座、一切香座、一切華座、一切衣座、一切鬘座、一切摩尼寶座、不可思議凈琉璃座、無量不可說世界座、凈一切眾生莊嚴座、離諍座，處此座上，覺悟如來一切種智，示現諸佛功德境界。是為菩薩摩訶薩施種種座時善根迴向，令一切眾生得無所著菩提之座，自然覺悟一切佛法。◎
大方廣佛華嚴經卷第十六 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第十七
東晉天竺三藏佛馱跋陀羅譯
金剛幢菩薩十回向品第二十一之四
「◎菩薩摩訶薩施種種蓋，所謂：尊重人蓋，種種妙寶而莊嚴之，于無量無邊嚴飾蓋中最為第一；眾寶為竿，金網羅覆，雜寶瓔珞周匝垂下，懸眾寶鈴，凈琉璃珠微動相扣，出和雅音，白凈寶網而絞絡之，百千清凈眾雜寶網羅覆其上，
【現代漢語翻譯】 現代漢語譯本 以清凈莊嚴殊勝的寶座，成就佛法自在，普遍教化眾生；使一切眾生獲得殊勝的寶座，此座為欲界、色界、無色界三種世間所不能毀壞，具有廣大善根和圓滿的善根，一切都清凈無染；使一切眾生獲得高廣的寶座，此座充滿不可說不可說的世界，諸佛如來於無數劫讚歎也無法窮盡；使一切眾生安坐于大智者的寶座，自身充滿一切法界；使一切眾生獲得不可思議的寶物莊嚴的寶座，隨其本願所請的眾生，廣開佛法佈施；使一切眾生都能安坐于清凈微妙的法座，在不可說的諸世界中，顯現如來自在的神力；使一切眾生安坐於一切寶座、一切香座、一切華座、一切衣座、一切鬘座、一切摩尼寶座、不可思議清凈琉璃座、無量不可說世界座、清凈一切眾生莊嚴座、遠離爭論的寶座，安坐於此座上，覺悟如來的一切種智，示現諸佛的功德境界。這是菩薩摩訶薩佈施種種寶座時，將善根迴向，使一切眾生獲得無所執著的菩提之座，自然覺悟一切佛法。 ◎菩薩摩訶薩佈施種種寶蓋，即是：尊重人的寶蓋，用種種奇妙的寶物來莊嚴它，在無量無邊的莊嚴寶蓋中最為第一；用眾寶作為竿，用金網覆蓋，各種寶物瓔珞在四周垂下，懸掛著眾多的寶鈴，清凈的琉璃珠輕輕碰撞，發出和諧優雅的聲音，用潔白的寶網交織覆蓋，百千清凈的各種寶網覆蓋其上。
【English Translation】 English version With pure and adorned, supremely wonderful seats, accomplishing the Dharma's freedom, universally transforming sentient beings; causing all sentient beings to obtain supreme seats, which cannot be destroyed by the three realms of desire, form, and formlessness, possessing vast roots of goodness and complete roots of goodness, all being pure; causing all sentient beings to obtain high and vast seats, which fill countless inexpressible worlds, and which Buddhas, Tathagatas, cannot finish praising even in countless kalpas; causing all sentient beings to sit upon the seats of great wisdom, their bodies filling all of the Dharma realm; causing all sentient beings to obtain inconceivably adorned seats of treasures, widely opening the Dharma's giving to sentient beings according to their original vows; causing all sentient beings to be able to sit upon pure and wonderful Dharma seats, manifesting the Tathagata's free and divine power in countless inexpressible worlds; causing all sentient beings to sit upon all treasure seats, all fragrant seats, all flower seats, all clothing seats, all garland seats, all mani-jewel seats, inconceivably pure lapis lazuli seats, immeasurable inexpressible world seats, pure seats adorning all sentient beings, and seats free from strife, sitting upon these seats, awakening to the Tathagata's all-knowing wisdom, manifesting the meritorious realms of all Buddhas. This is the Bodhisattva Mahasattva's dedication of the roots of goodness when giving various seats, causing all sentient beings to obtain the seat of Bodhi without attachment, naturally awakening to all the Buddha's teachings. ◎ Bodhisattva Mahasattvas give various canopies, namely: canopies that respect people, adorned with various wonderful treasures, being the foremost among immeasurable and boundless adorned canopies; with various treasures as poles, covered with golden nets, various treasure necklaces hanging down all around, suspending many treasure bells, pure lapis lazuli beads gently colliding, emitting harmonious and elegant sounds, covered with interwoven white treasure nets, with hundreds of thousands of pure various treasure nets covering them.
無量百千億雜寶莊嚴，無量億那由他沉水栴檀堅固香薰，閻浮檀金清凈莊嚴。如是等無量阿僧祇那由他蓋，以離噁心、廣大心、放舍心而行佈施：或以奉獻現在諸佛，及涅槃后供養塔廟。為求法故，奉施菩薩諸善知識，或施法師、或施父母、或施眾僧、或復奉施一切佛法、或施種種福伽羅福田、或施師長及諸尊重、或施初發菩提心者、或施一切貧窮下劣，諸有所求皆悉施與。菩薩摩訶薩佈施蓋時，如是迴向：以此善根令一切眾生為善根所覆，又為一切諸佛蔭護；令一切眾生為智慧功德之所覆護，除滅世間諸煩惱垢；令一切眾生覆以凈法，除滅一切塵勞熱惱；令一切眾生悉得如來內智慧藏，一切眾生樂觀無厭；令一切眾生以寂靜白法而自覆蔭，悉得究竟不壞佛法；令一切眾生得善覆身，究竟如來清凈法身；令一切眾生悉為一切而作覆蓋，十力智慧普覆世間；令一切眾生得隨樂智慧，皆悉出過一切世間，清凈明達無所染著；令一切眾生得應供蓋，成勝福田，受一切供；令一切眾生得最上蓋，自然覺悟無上智蓋。是為菩薩摩訶薩佈施蓋時善根迴向，令一切眾生受持法自在蓋，以一功德蓋普覆一切法界、虛空界等一切世界，示現諸佛神力自在，以一功德蓋莊嚴法界，供養諸佛，妙幡幢蓋普覆十方一切如來；令一切佛剎種種寶蓋
【現代漢語翻譯】 現代漢語譯本 以無量百千億種雜寶莊嚴的寶蓋，無量億那由他（極大的數量單位）沉水栴檀（一種香木）堅固的香薰，閻浮檀金（一種金）清凈莊嚴的寶蓋。像這樣無量阿僧祇（極大的數量單位）那由他的寶蓋，以遠離噁心、廣大心、放舍心而行佈施：或者用來奉獻給現在諸佛，以及在佛涅槃后供養塔廟。爲了求法，奉獻給菩薩諸善知識，或者佈施給法師、或者佈施給父母、或者佈施給眾僧，或者奉獻給一切佛法，或者佈施給種種福伽羅（有福之人）福田，或者佈施給師長及諸尊重，或者佈施給初發菩提心的人，或者佈施給一切貧窮下劣的人，凡有所求都全部施與。菩薩摩訶薩佈施寶蓋時，這樣迴向：以此善根令一切眾生為善根所覆蓋，又為一切諸佛所蔭護；令一切眾生為智慧功德所覆蓋和保護，消除世間一切煩惱垢染；令一切眾生覆蓋以清凈的佛法，消除一切塵勞熱惱；令一切眾生都得到如來內在的智慧寶藏，一切眾生都樂觀而沒有厭倦；令一切眾生以寂靜清白的佛法來覆蓋自己，都得到究竟不壞的佛法；令一切眾生得到善的覆蓋身體，究竟成就如來清凈的法身；令一切眾生都為一切眾生而作覆蓋，十力（佛的十種力量）智慧普遍覆蓋世間；令一切眾生得到隨心所欲的智慧，都超越一切世間，清凈明達而沒有染著；令一切眾生得到應供的寶蓋，成就殊勝的福田，接受一切供養；令一切眾生得到最上的寶蓋，自然覺悟無上智慧的寶蓋。這是菩薩摩訶薩佈施寶蓋時善根的迴向，令一切眾生受持法自在的寶蓋，以一個功德寶蓋普遍覆蓋一切法界、虛空界等一切世界，示現諸佛神力自在，以一個功德寶蓋莊嚴法界，供養諸佛，美妙的幡幢寶蓋普遍覆蓋十方一切如來；令一切佛剎種種寶蓋
【English Translation】 English version With immeasurable hundreds of thousands of billions of various jeweled canopies, with immeasurable billions of nayutas (a large number unit) of solid incense of Aquilaria agallocha (a fragrant wood) and with pure and adorned canopies of Jambudvipa gold (a type of gold). Such immeasurable asamkhyas (a large number unit) of nayutas of canopies, with a mind free from evil, a vast mind, and a mind of relinquishment, are given as alms: either offered to the present Buddhas, or after the Buddhas' Nirvana, offered to stupas and temples. For the sake of seeking the Dharma, they are offered to Bodhisattvas, virtuous friends, or given to Dharma masters, or given to parents, or given to the Sangha, or offered to all the Buddhadharma, or given to various blessed individuals (Fugala) as fields of merit, or given to teachers and all those who are respected, or given to those who have just generated the Bodhi mind, or given to all the poor and lowly, whatever they seek is given to them. When the Bodhisattva Mahasattva gives canopies as alms, they dedicate the merit thus: May all sentient beings be covered by the roots of goodness, and may they be sheltered by all the Buddhas; may all sentient beings be covered and protected by the merit of wisdom, eliminating all the defilements of worldly afflictions; may all sentient beings be covered by the pure Dharma, eliminating all the heat and vexation of worldly toil; may all sentient beings obtain the inner wisdom treasury of the Tathagata, may all sentient beings be optimistic and never weary; may all sentient beings cover themselves with the peaceful and pure Dharma, and may they all attain the ultimate and indestructible Buddhadharma; may all sentient beings obtain good covering of their bodies, ultimately achieving the pure Dharmakaya of the Tathagata; may all sentient beings act as a covering for all, may the wisdom of the ten powers (ten powers of a Buddha) universally cover the world; may all sentient beings obtain wisdom according to their wishes, may they all transcend all the worlds, be pure, clear, and free from attachment; may all sentient beings obtain canopies worthy of offerings, becoming supreme fields of merit, receiving all offerings; may all sentient beings obtain the supreme canopy, naturally awakening to the canopy of unsurpassed wisdom. This is the dedication of merit when the Bodhisattva Mahasattva gives canopies as alms, may all sentient beings uphold the canopy of freedom in the Dharma, with one merit canopy universally covering all the Dharmadhatu, the space realm, and all the worlds, manifesting the Buddhas' divine power and freedom, with one merit canopy adorning the Dharmadhatu, making offerings to the Buddhas, may the wonderful banners and canopies universally cover all the Tathagatas of the ten directions; may all the Buddha lands have various jeweled canopies
而以莊嚴；令一切眾生皆悉樂求無上菩提，以無上蓋普覆眾生；令一切眾生以不可說不可說一切眾寶莊嚴妙蓋供養一佛，供養一切諸佛亦復如是；令一切眾生自然覺悟得最正覺功德高廣微妙之蓋，普覆諸佛；令一切眾生以種種寶蓋供養法界、虛空界等一切世界諸佛；令一切眾生以種種摩尼寶蓋，諸寶瓔珞周匝垂下以為莊嚴，一切堅固香蓋，清凈雜寶而以莊嚴，極大高廣，以白凈寶網羅覆其上，以金鈴網周匝懸之，自然演出微妙音聲，以如是等無量不可數蓋供養諸佛；令一切眾生得無礙智蓋，普覆十方一切諸佛；令一切眾生得最勝智蓋，普覆眾生；令一切眾生得佛功德莊嚴寶蓋，普覆眾生；令一切眾生皆悉具足清凈大愿，諸佛功德；令一切眾生得不思議清凈心寶；令一切眾生滿足諸法自在之智；令一切眾生以諸善根普覆眾生；令一切眾生得無上智蓋，普覆眾生；令一切眾生得十力蓋，普覆眾生；令一切眾生以一佛剎悉能普覆一切法界；令一切眾生悉于諸法而得自在；令一切眾生得心自在；令一切眾生智慧勝廣；令一切眾生以無量功德悉能普覆一切眾生；令一切眾生以諸功德而覆其心；令一切眾生以平等心普覆一切；令一切眾生以大智慧等覆一切；令一切眾生具大回向；令一切眾生滿足清凈正直之心；令一切眾生意根清凈
【現代漢語翻譯】 現代漢語譯本 並用莊嚴的寶蓋來裝飾；使一切眾生都樂於追求無上菩提（無上覺悟），用無上的寶蓋普遍覆蓋眾生；使一切眾生用不可說不可說的一切珍寶裝飾的精妙寶蓋供養一尊佛，供養一切諸佛也同樣如此；使一切眾生自然覺悟，獲得最正覺的功德，高廣微妙的寶蓋，普遍覆蓋諸佛；使一切眾生用種種寶蓋供養法界、虛空界等一切世界的諸佛；使一切眾生用種種摩尼寶蓋，各種珍寶瓔珞環繞垂下作為裝飾，一切堅固的香蓋，用清凈的雜寶來裝飾，極其高大寬廣，用潔白的寶網覆蓋其上，用金鈴網環繞懸掛，自然發出微妙的聲音，用像這樣等無量不可數的寶蓋供養諸佛；使一切眾生獲得無礙智的寶蓋，普遍覆蓋十方一切諸佛；使一切眾生獲得最殊勝智慧的寶蓋，普遍覆蓋眾生；使一切眾生獲得佛功德莊嚴的寶蓋，普遍覆蓋眾生；使一切眾生都完全具備清凈的大愿，諸佛的功德；使一切眾生獲得不可思議的清凈心寶；使一切眾生滿足對諸法自在的智慧；使一切眾生用各種善根普遍覆蓋眾生；使一切眾生獲得無上智慧的寶蓋，普遍覆蓋眾生；使一切眾生獲得十力（佛的十種力量）的寶蓋，普遍覆蓋眾生；使一切眾生用一個佛剎（佛所教化的世界）就能普遍覆蓋一切法界；使一切眾生在一切法中都能獲得自在；使一切眾生獲得心的自在；使一切眾生的智慧殊勝廣大；使一切眾生用無量的功德都能普遍覆蓋一切眾生；使一切眾生用各種功德來覆蓋他們的心；使一切眾生用平等心普遍覆蓋一切；使一切眾生用大智慧平等覆蓋一切；使一切眾生具備大回向（將功德迴向給眾生）；使一切眾生滿足清凈正直的心；使一切眾生的意根清凈
【English Translation】 English version and with majestic canopies; causing all sentient beings to joyfully seek unsurpassed Bodhi (supreme enlightenment), using unsurpassed canopies to universally cover sentient beings; causing all sentient beings to use ineffable, countless, precious jeweled canopies to make offerings to one Buddha, and likewise to all Buddhas; causing all sentient beings to naturally awaken, attaining the merit of the most perfect enlightenment, with lofty and subtle canopies, universally covering all Buddhas; causing all sentient beings to use various jeweled canopies to make offerings to all Buddhas in the Dharma Realm, the Space Realm, and all other worlds; causing all sentient beings to use various Mani jeweled canopies, with various jeweled ornaments hanging all around as adornments, all firm fragrant canopies, adorned with pure mixed jewels, extremely tall and vast, covered with a pure white jeweled net, with golden bell nets hanging all around, naturally emitting subtle sounds, using such immeasurable and countless canopies to make offerings to all Buddhas; causing all sentient beings to attain the canopy of unobstructed wisdom, universally covering all Buddhas in the ten directions; causing all sentient beings to attain the canopy of the most supreme wisdom, universally covering sentient beings; causing all sentient beings to attain the jeweled canopy adorned with the merits of the Buddha, universally covering sentient beings; causing all sentient beings to fully possess pure great vows, the merits of all Buddhas; causing all sentient beings to attain the inconceivable pure mind jewel; causing all sentient beings to fulfill the wisdom of being at ease with all dharmas; causing all sentient beings to use all good roots to universally cover sentient beings; causing all sentient beings to attain the canopy of unsurpassed wisdom, universally covering sentient beings; causing all sentient beings to attain the canopy of the ten powers (ten powers of a Buddha), universally covering sentient beings; causing all sentient beings to use one Buddha-land (a world where a Buddha teaches) to universally cover the entire Dharma Realm; causing all sentient beings to attain freedom in all dharmas; causing all sentient beings to attain freedom of mind; causing all sentient beings to have superior and vast wisdom; causing all sentient beings to use immeasurable merits to universally cover all sentient beings; causing all sentient beings to use various merits to cover their minds; causing all sentient beings to use an equal mind to universally cover all; causing all sentient beings to use great wisdom to equally cover all; causing all sentient beings to possess great dedication (dedicating merits to all beings); causing all sentient beings to fulfill a pure and upright mind; causing the sense faculties of all sentient beings to be pure
。是為菩薩摩訶薩施種種蓋時善根迴向，令一切眾生皆悉成就最大回向，普覆攝取一切眾生。
「菩薩摩訶薩佈施種種清凈幢幡：無量雜寶以為其竿，種種寶繒以為垂幡，種種雜彩周匝垂下，白凈寶網羅覆其上，金鈴寶網以為莊嚴，微風吹動出和雅音，無量無數億那由他諸妙幢幡以為眷屬，雜寶繒彩懸以為飾，半月寶像閻浮檀金，出大光明如日普照，嚴飾寶幢周滿大地，以一切世界隨樂業報莊嚴彼幢，安住一切虛空、法界等諸如來剎。菩薩摩訶薩于諸世界隨其所樂普施妙幢，令發正直菩提之心，或施現在一切諸佛、或施塔廟、或施法寶、或施僧寶、或施善知識、或施菩薩、或施聲聞、或施緣覺、或施大眾、或施福伽羅、或施貧人，諸來求者普施無遺。菩薩摩訶薩施幢幡時，如是迴向：以此善根令一切眾生建立一切善根功德幢幡，不可毀壞；令一切眾生建立一切諸法自在幢幡，守護正法；令一切眾生護正法寶，守持諸佛菩薩深法；令一切眾生建立高顯功德寶幢，然智慧燈，普照眾生；令一切眾產生不壞幢幡，降伏一切諸魔惡業；令一切眾生皆悉建立智力幢幡，一切諸魔所不能壞；令一切眾生得大智慧那羅延殊勝幢幡，摧滅一切世間幢幡；令一切眾生建解脫慧光圓滿日幢，智慧具足，普照法界；令一切眾生得智慧寶
【現代漢語翻譯】 現代漢語譯本：這是菩薩摩訶薩佈施各種寶蓋時，將善根迴向，使一切眾生都能成就最大的迴向，普遍覆蓋和攝取一切眾生。
菩薩摩訶薩佈施各種清凈的幢幡（一種佛教法器，類似於旗幟）：用無量雜寶作為旗桿，用各種寶繒（絲織品）作為垂幡，各種雜色絲帶環繞垂下，用潔白的寶網覆蓋其上，用金鈴寶網作為莊嚴裝飾，微風吹動發出和諧悅耳的聲音，無量無數億那由他（佛教數字單位）的各種美妙幢幡作為眷屬，用雜寶繒彩懸掛作為裝飾，半月形的寶像用閻浮檀金（一種金色）製成，發出如太陽般普照的大光明，莊嚴裝飾的寶幢遍滿大地，用一切世界隨其所樂的業報來莊嚴這些寶幢，安住在一切虛空、法界等諸如來剎（佛的國土）。菩薩摩訶薩在各個世界隨其所樂普遍佈施美妙的幢幡，使眾生髮起正直的菩提之心，或者佈施給現在的一切諸佛、或者佈施給塔廟、或者佈施給法寶、或者佈施給僧寶、或者佈施給善知識、或者佈施給菩薩、或者佈施給聲聞（佛教修行者）、或者佈施給緣覺（佛教修行者）、或者佈施給大眾、或者佈施給福伽羅（佛教術語，指人）、或者佈施給貧窮的人，對於所有前來求取的人都普遍佈施，沒有遺漏。菩薩摩訶薩佈施幢幡時，這樣迴向：用這些善根使一切眾生建立一切善根功德的幢幡，不可毀壞；使一切眾生建立一切諸法自在的幢幡，守護正法；使一切眾生護持正法寶，守持諸佛菩薩的深奧佛法；使一切眾生建立高顯的功德寶幢，點燃智慧之燈，普遍照耀眾生；使一切眾產生就不壞的幢幡，降伏一切諸魔的惡業；使一切眾生都建立智力的幢幡，一切諸魔都不能破壞；使一切眾生得到大智慧那羅延（印度教神祇，象徵力量）殊勝的幢幡，摧毀一切世間的幢幡；使一切眾生建立解脫慧光圓滿的日幢，智慧具足，普遍照耀法界；使一切眾生得到智慧寶
【English Translation】 English version: This is how a Bodhisattva Mahasattva dedicates the roots of goodness when giving various canopies, enabling all sentient beings to achieve the greatest dedication, universally covering and embracing all sentient beings.
A Bodhisattva Mahasattva bestows various pure banners and flags: using countless mixed treasures as poles, various precious silks as hanging banners, various colored ribbons hanging all around, covered with a pure white treasure net, adorned with golden bell nets, gentle breezes causing harmonious and pleasant sounds, countless billions of nayutas (a Buddhist numerical unit) of wonderful banners and flags as attendants, decorated with mixed treasure silks, half-moon shaped precious images made of Jambudvipa gold (a type of gold), emitting great light like the sun, illuminating everywhere, the adorned treasure banners filling the earth, using the karmic rewards of all worlds according to their desires to adorn these banners, residing in all empty spaces, the Dharma realms, and all Buddha lands. A Bodhisattva Mahasattva universally bestows wonderful banners in various worlds according to their desires, causing sentient beings to generate upright Bodhi minds, either bestowing to all Buddhas of the present, or to stupas and temples, or to the Dharma treasures, or to the Sangha treasures, or to virtuous teachers, or to Bodhisattvas, or to Sravakas (Buddhist practitioners), or to Pratyekabuddhas (Buddhist practitioners), or to the masses, or to Puggala (a Buddhist term referring to a person), or to the poor, universally bestowing to all who come seeking, without omission. When a Bodhisattva Mahasattva bestows banners and flags, they dedicate in this way: using these roots of goodness to enable all sentient beings to establish banners of all good roots and merits, indestructible; to enable all sentient beings to establish banners of freedom in all dharmas, protecting the true Dharma; to enable all sentient beings to protect the true Dharma treasure, upholding the profound Dharma of all Buddhas and Bodhisattvas; to enable all sentient beings to establish high and prominent banners of merit, lighting the lamp of wisdom, universally illuminating sentient beings; to enable all sentient beings to achieve indestructible banners, subduing all the evil deeds of all demons; to enable all sentient beings to establish banners of intellectual power, which cannot be destroyed by all demons; to enable all sentient beings to obtain the great wisdom Narayana (a Hindu deity, symbolizing power) supreme banners, destroying all worldly banners; to enable all sentient beings to establish the sun banner of complete liberation wisdom light, with wisdom fully equipped, universally illuminating the Dharma realm; to enable all sentient beings to obtain the treasure of wisdom
莊嚴幢幡，充滿一切諸佛世界，建不可說勝妙幢幡，供養十方一切諸佛；令一切眾生得如來幢，摧滅一切九十六種諸邪見幢。是為菩薩摩訶薩施幢幡時善根迴向，令一切眾生建高廣甚深菩薩行幢，建一切菩薩自在行幢，得清凈道。
「菩薩摩訶薩開眾寶藏，行佈施時如是迴向：以此善根令一切眾生常見佛寶，舍離愚癡，修行正念；令一切眾生得法寶明，護持一切諸佛法藏；令一切眾生攝取僧寶，離慳行施充滿其意；令一切眾生得薩婆若心寶，于清凈菩提心不退轉；令一切眾生度智慧寶，永離愚癡，究竟佛法；令一切眾產生就菩薩諸功德寶，演說無量智慧妙寶；令一切眾生讚歎無量功德之寶，修十力智，得正覺寶；令一切眾生得十六智寶，三昧正受，究竟增廣智慧之寶；令一切眾產生就第一福田之寶，覺悟如來無上智寶；令一切眾產生增上寶，無盡辯藏，演說法寶。是為菩薩摩訶薩施眾寶時善根迴向，令一切眾生具足究竟無上智寶，得佛無礙清凈眼寶。
「菩薩摩訶薩舍莊嚴具惠施眾生，所謂：一切身莊嚴具、肢節莊嚴具、令身清凈莊嚴具、無厭足莊嚴具、雜寶絞飾莊嚴具，如是等種種無量億那由他莊嚴之具佈施，一切善根迴向：令一切眾生身凈莊嚴，等觀一切，猶如一子，超出世間，得佛智樂，調伏眾生
【現代漢語翻譯】 現代漢語譯本 以莊嚴的幢幡（zhuàng fān，一種佛教法器，類似於旗幟）充滿所有佛的世界，建立不可言說的殊勝美妙的幢幡，以此供養十方一切諸佛；使一切眾生獲得如來的幢幡，摧毀一切九十六種邪見的幢幡。這是菩薩摩訶薩佈施幢幡時善根的迴向，使一切眾生建立高廣深遠的菩薩行幢，建立一切菩薩自在的行幢，獲得清凈的道。 菩薩摩訶薩開啟眾寶藏，行佈施時這樣迴向：以此善根使一切眾生常見佛寶（fó bǎo，指佛陀的教法和功德），舍離愚癡，修行正念；使一切眾生獲得法寶（fǎ bǎo，指佛陀的教法）的明亮，護持一切諸佛的法藏；使一切眾生攝取僧寶（sēng bǎo，指僧團），遠離慳吝，行佈施充滿其心意；使一切眾生獲得薩婆若（sà pó rě，一切智）的心寶，在清凈的菩提心（pú tí xīn，覺悟之心）中不退轉；使一切眾生度過智慧寶，永遠遠離愚癡，究竟佛法；使一切眾產生就菩薩的各種功德寶，演說無量智慧的妙寶；使一切眾生讚歎無量功德之寶，修習十力智（shí lì zhì，佛陀的十種智慧力量），獲得正覺寶；使一切眾生獲得十六智寶，三昧（sān mèi，禪定）正受，究竟增廣智慧之寶；使一切眾產生就第一福田之寶，覺悟如來無上智寶；使一切眾產生就增上寶，無盡的辯才寶藏，演說法寶。這是菩薩摩訶薩佈施眾寶時善根的迴向，使一切眾生具足究竟無上的智慧寶，獲得佛陀無礙清凈的眼寶。 菩薩摩訶薩捨棄莊嚴的器具，惠施眾生，包括：一切身體的莊嚴器具、肢節的莊嚴器具、使身體清凈的莊嚴器具、沒有厭足的莊嚴器具、雜寶絞飾的莊嚴器具，像這樣種種無量億那由他（nà yóu tā，數量單位，表示極大的數量）的莊嚴器具佈施，一切善根迴向：使一切眾生身體清凈莊嚴，平等看待一切，猶如一個孩子，超出世間，獲得佛陀的智慧之樂，調伏眾生。
【English Translation】 English version Adorning banners and flags, filling all Buddha worlds, establishing unspeakable, supremely wonderful banners and flags, offering them to all Buddhas in the ten directions; enabling all sentient beings to obtain the Tathagata's (Tathagata: one of the titles of Buddha) banner, destroying all ninety-six kinds of heretical view banners. This is the dedication of merit by Bodhisattva Mahasattvas (Bodhisattva Mahasattva: a great Bodhisattva) when giving banners and flags, enabling all sentient beings to establish high, vast, and profound Bodhisattva practice banners, establish all Bodhisattva's free practice banners, and attain the pure path. When Bodhisattva Mahasattvas open the treasury of various treasures and practice giving, they dedicate merit in this way: with this root of goodness, may all sentient beings constantly see the Buddha Jewel (Buddha Jewel: the teachings and merits of the Buddha), abandon ignorance, and cultivate right mindfulness; may all sentient beings obtain the light of the Dharma Jewel (Dharma Jewel: the teachings of the Buddha), protect all the Dharma treasuries of the Buddhas; may all sentient beings embrace the Sangha Jewel (Sangha Jewel: the monastic community), be free from stinginess, and practice giving to fulfill their intentions; may all sentient beings obtain the Sarvajna (Sarvajna: all-knowing wisdom) mind jewel, and not regress in the pure Bodhi mind (Bodhi mind: the mind of enlightenment); may all sentient beings cross over the wisdom jewel, forever abandon ignorance, and ultimately attain the Buddha Dharma; may all sentient beings achieve the various merit jewels of Bodhisattvas, expound the immeasurable wonderful jewels of wisdom; may all sentient beings praise the immeasurable jewel of merit, cultivate the ten powers of wisdom (ten powers of wisdom: the ten kinds of wisdom power of the Buddha), and attain the jewel of right enlightenment; may all sentient beings obtain the sixteen wisdom jewels, the right reception of Samadhi (Samadhi: meditative absorption), and ultimately increase the jewel of wisdom; may all sentient beings achieve the jewel of the foremost field of merit, and awaken to the unsurpassed wisdom jewel of the Tathagata; may all sentient beings achieve the jewel of increase, the inexhaustible treasury of eloquence, and expound the Dharma jewel. This is the dedication of merit by Bodhisattva Mahasattvas when giving various treasures, enabling all sentient beings to be fully endowed with the ultimate unsurpassed wisdom jewel, and obtain the unobstructed pure eye jewel of the Buddha. Bodhisattva Mahasattvas give away their adornments and bestow them upon sentient beings, including: all body adornments, limb adornments, adornments that purify the body, adornments that are never satisfied, adornments of various jewels, and so on, countless billions of nayutas (nayuta: a unit of large number) of adornments are given away, and all roots of goodness are dedicated: may all sentient beings have pure and adorned bodies, view all beings equally, like one child, transcend the world, attain the joy of the Buddha's wisdom, and tame sentient beings.
，使樂深法，安住一切諸佛法中；令一切眾生莊嚴天人，悉以清凈智慧而自嚴飾；令一切眾生身凈莊嚴，功德相門清凈具足；令一切眾生妙相嚴身，百福具好以自莊嚴；令一切眾生身相具足，以諸相好而自莊嚴；令一切眾生言辭莊嚴，皆悉具足無盡辯藏；令一切眾生以諸功德莊嚴音聲，梵音清凈，微妙具足；令一切眾生皆悉志樂佛法莊嚴，聽受正法，諸佛歡喜；令一切眾生以心莊嚴而自莊嚴，唸佛三昧，普見諸佛；令一切眾生以諸陀羅尼莊嚴而自莊嚴，得佛法明，見諸佛法；令一切眾生以平等智莊嚴其心，以如來智莊嚴法身。是為菩薩摩訶薩惠施一切莊嚴具時善根迴向，令一切眾生於無量佛法功德智慧莊嚴滿足，令一切眾生舍離自大憍慢放逸。
「菩薩摩訶薩為灌頂大王，威力自在，佈施天冠髻中明珠，給施一切，攝取眾生，長養施心，以施熏心，向增上施，以施修慧，施修舍根，施修廣覺。菩薩摩訶薩施髻明珠時，如是迴向：以此善根令一切眾生善受一切智灌頂法王；令一切眾生具足頂相，獲勝智頂，得到彼岸；令一切眾生得勝智寶，究竟一切功德之頂；令一切眾生悉得安住智慧寶頂，堪受一切敬心頂禮；令一切眾生皆悉冠冕智慧天冠，於一切法而得自在；令一切眾生以智慧明珠而系其頂，一切世間無能見頂
【現代漢語翻譯】 現代漢語譯本 使他們樂於深入佛法，安住於一切諸佛的教法之中；使一切眾生以清凈的智慧來莊嚴自身，如同天人般莊嚴；使一切眾生的身體清凈莊嚴，功德相好圓滿具足；使一切眾生以微妙的相好莊嚴自身，具足百種福德的莊嚴；使一切眾生的身相圓滿具足，以各種相好來莊嚴自身；使一切眾生的言辭莊嚴，都具足無盡的辯才寶藏；使一切眾生以各種功德來莊嚴音聲，梵音清凈，微妙圓滿；使一切眾生都樂於以佛法來莊嚴自身，聽聞正法，諸佛歡喜；使一切眾生以心來莊嚴自身，修習唸佛三昧，普遍見到諸佛；使一切眾生以各種陀羅尼（總持，記憶法門）來莊嚴自身，獲得佛法的光明，見到諸佛的教法；使一切眾生以平等的智慧來莊嚴他們的心，以如來的智慧來莊嚴法身。這是菩薩摩訶薩在佈施一切莊嚴具時，將善根迴向，使一切眾生在無量佛法功德智慧的莊嚴中得到滿足，使一切眾生舍離自大、驕慢和放逸。
菩薩摩訶薩作為灌頂大王，威力自在，佈施天冠上的明珠，給予一切眾生，攝取眾生，增長佈施之心，以佈施熏習其心，趨向增上的佈施，以佈施修習智慧，以佈施修習舍根，以佈施修習廣大的覺悟。菩薩摩訶薩在佈施頭冠明珠時，這樣迴向：以此善根使一切眾生善於接受一切智的灌頂，成為法王；使一切眾生具足頂相，獲得殊勝的智慧之頂，到達彼岸；使一切眾生獲得殊勝的智慧寶藏，究竟一切功德的頂峰；使一切眾生都安住于智慧的寶頂，堪受一切恭敬的頂禮；使一切眾生都戴上智慧的天冠，在一切法中獲得自在；使一切眾生以智慧的明珠來繫在頭頂，一切世間都無法看到他們的頭頂。
【English Translation】 English version To enable them to delight in the profound Dharma, abiding in all the teachings of all Buddhas; to enable all sentient beings to adorn themselves with pure wisdom, like the adornments of gods and humans; to enable all sentient beings to have pure and adorned bodies, with complete and perfect meritorious marks; to enable all sentient beings to adorn themselves with wondrous marks, possessing the adornment of a hundred blessings; to enable all sentient beings to have complete and perfect bodily forms, adorning themselves with various marks and characteristics; to enable all sentient beings to have adorned speech, possessing inexhaustible treasures of eloquence; to enable all sentient beings to adorn their voices with various merits, with pure and subtle Brahma-like sounds; to enable all sentient beings to be delighted in adorning themselves with the Buddha's teachings, listening to the true Dharma, bringing joy to all Buddhas; to enable all sentient beings to adorn themselves with their minds, practicing the Samadhi of Buddha-recollection, universally seeing all Buddhas; to enable all sentient beings to adorn themselves with various Dharanis (mantras, memory techniques), obtaining the light of the Buddha's teachings, seeing the teachings of all Buddhas; to enable all sentient beings to adorn their minds with equal wisdom, and to adorn their Dharma bodies with the wisdom of the Tathagata. This is the Bodhisattva Mahasattva's dedication of merit when bestowing all adornments, enabling all sentient beings to be satisfied with the adornments of immeasurable Buddha Dharma merits and wisdom, and enabling all sentient beings to abandon self-importance, arrogance, and negligence.
The Bodhisattva Mahasattva, as a great king of consecration, with power and freedom, bestows the bright pearl from his heavenly crown, giving it to all sentient beings, gathering them, nurturing the heart of giving, using giving to cultivate the mind, moving towards superior giving, using giving to cultivate wisdom, using giving to cultivate the root of renunciation, using giving to cultivate vast awakening. When the Bodhisattva Mahasattva bestows the bright pearl of his crown, he dedicates the merit thus: With this merit, may all sentient beings be skilled in receiving the consecration of all-knowing wisdom, becoming kings of the Dharma; may all sentient beings possess the mark of the crown, obtain the supreme wisdom of the crown, and reach the other shore; may all sentient beings obtain the supreme treasure of wisdom, reaching the peak of all merits; may all sentient beings abide in the precious crown of wisdom, worthy of all respectful prostrations; may all sentient beings wear the heavenly crown of wisdom, obtaining freedom in all Dharmas; may all sentient beings adorn their crowns with the bright pearl of wisdom, so that no one in the world can see the top of their heads.
；令一切眾生皆悉堪受敬心頂禮，具足慧頂，照明佛法；令一切眾產生十力冠以冠其頂，智寶海藏清凈具足；令一切眾生安住最上大地帝主，摧諸魔頂，成最正覺，究竟具足如來十力；令一切眾產生勝頂王，得一切智頂最勝光明。是為菩薩摩訶薩舍天冠明珠善根迴向，令一切眾生勝妙智慧皆悉清凈，得凈智慧摩尼寶冠。
「菩薩摩訶薩見牢獄眾生受諸楚毒：或縛、或打、閉在幽冥、杻械枷鎖、拷掠流血、飢渴難忍、裸形羸瘦、被髮覆身，受無量苦，無能救者；菩薩摩訶薩見如是等苦眾生已，或舍財寶、妻子、眷屬、或捨己身，于彼獄中救苦眾生，如大悲菩薩、善眼王菩薩摩訶薩。于彼獄中出衆生已，隨其所須而給施之。或以醫藥咒術令彼安隱，先令歡喜，復為說法，皆悉安立不放逸善根，于正覺法心不退轉。菩薩摩訶薩救獄人時，如是迴向：以此善根令一切眾生解脫愛縛；令一切眾生斷生死流到智慧彼岸；令一切眾生滅除癡冥得明凈智，拔眾使根，離諸塵垢；令一切眾生斷三界縛，得一切智；令一切眾生永滅結漏，得離煩惱地，無礙智慧皆悉究竟，到于彼岸；令一切眾生離愛慢縛，究竟成就離愛慢慧；令一切眾生脫諸欲縛，永離一切世間貪慾，住諸世間無所染著；令一切眾生得清凈深心，常為諸佛之所守護；令
【現代漢語翻譯】 現代漢語譯本：愿一切眾生都能以恭敬心頂禮，具備智慧之頂，照亮佛法；愿一切眾生都能以十力冠（如來的十種力量）加冕其頂，智慧寶藏清凈圓滿；愿一切眾生安住于最上的大地之主地位，摧毀一切魔的頂端，成就最正覺，究竟圓滿如來的十力；愿一切眾生都能成為殊勝的頂王，獲得一切智慧之頂最殊勝的光明。這是菩薩摩訶薩捨棄天冠明珠的善根迴向，愿一切眾生殊勝的智慧都清凈，獲得清凈智慧的摩尼寶冠。 菩薩摩訶薩見到牢獄中的眾生遭受各種痛苦：有的被捆綁，有的被毆打，被關在黑暗的地方，戴著枷鎖，被拷打流血，飢渴難忍，赤身裸體，瘦弱不堪，頭髮散亂遮蓋身體，遭受無量的痛苦，沒有人能夠救助他們；菩薩摩訶薩見到這些受苦的眾生后，或者捨棄財寶、妻子、眷屬，或者捨棄自己的身體，在監獄中救助受苦的眾生，就像大悲菩薩、善眼王菩薩摩訶薩一樣。在監獄中救出眾生后，根據他們所需要的給予施捨。或者用醫藥咒術使他們安穩，先讓他們歡喜，再為他們說法，都讓他們安立不放逸的善根，對於正覺之法心不退轉。菩薩摩訶薩救助獄中之人時，這樣迴向：以此善根愿一切眾生解脫愛慾的束縛；愿一切眾生斷絕生死輪迴，到達智慧的彼岸；愿一切眾生滅除愚癡的黑暗，獲得明凈的智慧，拔除煩惱的根源，遠離一切塵垢；愿一切眾生斷絕三界的束縛，獲得一切智慧；愿一切眾生永遠滅除煩惱的漏失，獲得遠離煩惱的境界，無礙的智慧都圓滿究竟，到達彼岸；愿一切眾生遠離愛慾和傲慢的束縛，最終成就遠離愛慾和傲慢的智慧；愿一切眾生脫離各種慾望的束縛，永遠遠離一切世間的貪慾，安住於世間而不被污染；愿一切眾生獲得清凈的深心，常為諸佛所守護；愿
【English Translation】 English version: May all sentient beings be able to respectfully bow their heads, possess the summit of wisdom, and illuminate the Dharma; may all sentient beings be crowned with the ten powers (the ten powers of the Tathagata), their treasure of wisdom be pure and complete; may all sentient beings dwell in the position of the supreme lord of the earth, destroy the summits of all demons, achieve the most perfect enlightenment, and ultimately fulfill the ten powers of the Tathagata; may all sentient beings become the supreme king of summits, and obtain the most supreme light of the summit of all wisdom. This is the dedication of the roots of goodness from the Bodhisattva Mahasattva's relinquishing of the heavenly crown and pearls, wishing that all sentient beings' supreme wisdom be purified, and that they obtain the Mani jewel crown of pure wisdom. The Bodhisattva Mahasattva sees sentient beings in prison suffering various torments: some are bound, some are beaten, confined in dark places, wearing shackles, being tortured and bleeding, suffering unbearable hunger and thirst, naked, emaciated, with disheveled hair covering their bodies, enduring immeasurable suffering, with no one to save them; upon seeing such suffering beings, the Bodhisattva Mahasattva either relinquishes wealth, wife, and family, or relinquishes their own body, to rescue suffering beings in prison, just like the Bodhisattva of Great Compassion and the Bodhisattva Mahasattva King of Good Eyes. After freeing beings from prison, they provide them with whatever they need. Or they use medicine and mantras to make them peaceful, first making them happy, then teaching them the Dharma, establishing them all in the roots of goodness of non-negligence, and their minds do not regress from the Dharma of perfect enlightenment. When the Bodhisattva Mahasattva rescues people in prison, they dedicate in this way: with this root of goodness, may all sentient beings be liberated from the bonds of love; may all sentient beings cut off the cycle of birth and death and reach the shore of wisdom; may all sentient beings extinguish the darkness of ignorance and obtain clear and pure wisdom, uproot the sources of afflictions, and be free from all defilements; may all sentient beings cut off the bonds of the three realms and obtain all wisdom; may all sentient beings forever extinguish the outflows of afflictions, obtain the state of being free from afflictions, and their unobstructed wisdom be complete and reach the other shore; may all sentient beings be free from the bonds of love and pride, and ultimately achieve the wisdom of being free from love and pride; may all sentient beings be freed from the bonds of desires, forever be free from all worldly greed, dwell in the world without being tainted; may all sentient beings obtain a pure and profound mind, and be constantly protected by all Buddhas; may
一切眾生得無著無縛心，廣大如法界，究竟如虛空；令一切眾生得菩薩神足，遍游諸剎，調伏眾生，舍離世間，安住大乘。是為菩薩摩訶薩救苦眾生善根迴向，令一切眾生究竟如來智慧之地。
「菩薩摩訶薩見送獄囚趣于死地，五種繫縛憂惱切心，命在須臾，眾人圍繞，舍閻浮提一切樂具，永離親愛，漸之死地；或以木貫置高標上、或以刀割、或以火焚、或纏身油灌以火燒之，受如是等無量諸苦。菩薩摩訶薩見如是已，自捨身命救彼苦難，猶如持來菩薩、勝進王菩薩等諸大菩薩，自捨己身受眾楚毒，以救眾生，作如是言：『我當捨身以代彼命，設使苦痛過彼無量，悉當代受，令其解脫。』復作是念：『見如是苦而不代受，為失大利。何以故？我為眾生故，救護眾生故，發一切智菩提之心，是故舍身以代彼命。』菩薩摩訶薩救苦人時，如是迴向：以此善根令一切眾生得無盡身命，永離熾然憂悲苦惱；令一切眾生依諸佛住，受一切智力菩提記別；令一切眾生救諸怖畏，永離惡道；令一切眾生得一切命，永入不死智慧境界；令一切眾生遠離怨敵，佛善知識常共攝護；令一切眾生舍離刀杖，修行凈業；令一切眾生離諸恐怖，坐菩提樹下降伏魔軍；令一切眾生離大眾恐怖，于無上法中得凈無畏大師子吼；令一切眾生得無障
【現代漢語翻譯】 現代漢語譯本 愿一切眾生獲得無執著、無束縛的心，其廣大如同法界，其究竟如同虛空；令一切眾生獲得菩薩的神足通，遍游各個佛剎，調伏眾生，舍離世間，安住于大乘。這是菩薩摩訶薩救度受苦眾生的善根迴向，令一切眾生最終到達如來的智慧之地。
菩薩摩訶薩見到被送往刑場的囚犯，即將面臨死亡，被五種束縛捆綁，憂愁惱怒充滿內心，生命危在旦夕，眾人圍觀，他們即將捨棄閻浮提（Jambudvipa，指我們所居住的這個世界）的一切享樂，永遠離開親人，逐漸走向死亡；或者被木頭穿透身體高高掛起，或者被刀割，或者被火焚燒，或者全身纏滿油並點火焚燒，遭受如此等等無量的痛苦。菩薩摩訶薩見到這些情景后，會捨棄自己的身命來救度他們的苦難，就像持來菩薩（Dharanimdhara Bodhisattva）、勝進王菩薩（Uttaramati Bodhisattva）等諸大菩薩一樣，他們捨棄自身承受各種痛苦，以救度眾生，並這樣說道：『我應當捨棄身體來代替他們的生命，即使痛苦超過他們無量倍，我也全部代替承受，讓他們解脫。』又這樣想：『見到這樣的痛苦而不代替承受，是失去大利益。為什麼呢？因為我爲了眾生，爲了救護眾生，發起了求得一切智慧的菩提心，所以捨棄身體來代替他們的生命。』菩薩摩訶薩在救度受苦之人時，這樣迴向：以此善根，令一切眾生獲得無盡的生命，永遠脫離熾熱的憂愁悲傷苦惱；令一切眾生依止諸佛，接受一切智力菩提的授記；令一切眾生救度一切怖畏，永遠脫離惡道；令一切眾生獲得一切生命，永遠進入不死的智慧境界；令一切眾生遠離怨敵，佛陀和善知識常常共同攝護；令一切眾生捨棄刀杖，修行清凈的善業；令一切眾生脫離各種恐怖，坐在菩提樹下，降伏魔軍；令一切眾生脫離大眾的恐怖，在無上法中獲得清凈無畏的大師子吼；令一切眾生獲得無障礙的智慧，
【English Translation】 English version May all sentient beings attain a mind free from attachment and bondage, as vast as the Dharma realm, and as ultimate as space; may all sentient beings attain the divine powers of a Bodhisattva, travel throughout all Buddha-lands, tame sentient beings, renounce the world, and abide in the Mahayana. This is the dedication of the Bodhisattva Mahasattva's roots of goodness in saving suffering beings, so that all sentient beings may ultimately reach the wisdom of the Tathagata.
When a Bodhisattva Mahasattva sees prisoners being led to their deaths, bound by five kinds of fetters, their hearts filled with sorrow and distress, their lives hanging by a thread, surrounded by crowds, about to abandon all the pleasures of Jambudvipa (the world we live in), forever separated from their loved ones, gradually approaching death; or being impaled on wooden stakes, hung high, or cut with knives, or burned by fire, or wrapped in oil-soaked cloth and set ablaze, enduring such immeasurable sufferings. Upon seeing this, the Bodhisattva Mahasattva would sacrifice their own life to save them from their suffering, just like the great Bodhisattvas such as Dharanimdhara Bodhisattva and Uttaramati Bodhisattva, who sacrificed themselves to endure all kinds of torments to save sentient beings, saying: 'I shall give up my body to take their place, and even if the pain is immeasurably greater than theirs, I will bear it all, so that they may be liberated.' They would also think: 'To see such suffering and not take their place is to lose a great benefit. Why? Because for the sake of sentient beings, to protect sentient beings, I have generated the Bodhi mind seeking all wisdom, therefore I will give up my body to take their place.' When a Bodhisattva Mahasattva saves suffering beings, they dedicate their merits in this way: May all sentient beings attain endless life, forever free from the burning sorrows and sufferings; may all sentient beings rely on the Buddhas, receive the prediction of enlightenment with all-knowing power; may all sentient beings be saved from all fears, forever free from evil paths; may all sentient beings attain all life, forever enter the realm of immortal wisdom; may all sentient beings be free from enemies, and may the Buddhas and good teachers always protect them; may all sentient beings abandon weapons and practice pure deeds; may all sentient beings be free from all terrors, sit under the Bodhi tree, and subdue the armies of Mara; may all sentient beings be free from the terrors of the masses, and in the supreme Dharma, attain the pure and fearless lion's roar of a great teacher; may all sentient beings attain unobstructed wisdom,
礙師子智慧，行清凈業；令一切眾生到無畏處，救護一切苦惱眾生。是為菩薩摩訶薩自捨身命救彼死囚善根迴向，令一切眾生離生死苦，究竟佛樂。
「菩薩摩訶薩見人來乞連膚頂發及髻明珠，菩薩是時歡喜施與，如周羅寶王菩薩、勝趣菩薩等諸大菩薩；有人從乞連膚頂發及明珠時，正心思惟，不念餘業，離諸世間，專樂寂靜，清凈正念，一切種智，修正直心；菩薩爾時手執利刀，即割膚髮合髻明珠，右膝著地，敬心合掌，正念三世諸佛菩薩所行，發大歡喜，直心清凈，一切正法充滿意根，心不計苦；苦者是生滅法，是無常法。作是念已，除滅眾苦，歡喜佈施，善根迴向：令一切眾生得無見頂相，成就菩薩周羅尊塔；令一切眾生得紺青發，得金剛發，得柔軟發，悉能除滅諸煩惱患；令一切眾生得不亂髮，得光澤發；令一切眾生得柔軟旋螺發；令一切眾生得右旋發；令一切眾生得佛相發，煩惱結習皆悉除滅；令一切眾生髮出大光明，普照十方；令一切眾生得佛清凈不亂之發；令一切眾生得應供塔發，除滅噁心，見如來發；令一切眾生髮離諸塵垢，悉得如來無染著發。是為菩薩摩訶薩佈施頂發及髻明珠善根迴向，令一切眾生悉得究竟一切陀羅尼諸三昧門，一切種智，及佛十力。
「菩薩摩訶薩佈施眼時，如歡
【現代漢語翻譯】 現代漢語譯本 他們以獅子般的智慧為障礙，行持清凈的善業；使一切眾生到達無畏的境地，救護一切受苦惱的眾生。這就是菩薩摩訶薩捨棄自身性命，救助那些死囚，並將此善根迴向，使一切眾生脫離生死之苦，最終獲得佛的安樂。 菩薩摩訶薩見到有人來乞求連著面板的頭頂頭髮以及髮髻上的明珠，菩薩這時會歡喜地施捨，如同周羅寶王菩薩（Cūla-ratna-rāja，小寶王菩薩）、勝趣菩薩（Adhimukti，勝解菩薩）等諸大菩薩一樣；當有人乞求連著面板的頭頂頭髮以及明珠時，菩薩會以正念思維，不考慮其他俗事，遠離世俗，專心喜樂於寂靜，保持清凈的正念，爲了獲得一切種智（sarvajñatā，佛陀的智慧），修正正直的心；菩薩這時會手持利刀，立即割下連著面板的頭髮和髮髻上的明珠，右膝跪地，以恭敬心合掌，正念思惟三世諸佛菩薩所行之道，生起大歡喜，心懷正直清凈，一切正法充滿意根，心中不計較痛苦；因為痛苦是生滅之法，是無常之法。這樣思惟之後，便能消除一切痛苦，歡喜地佈施，並將此善根迴向：使一切眾生獲得無見頂相（uṣṇīṣa，佛頂肉髻），成就菩薩的周羅尊塔（Cūla-stūpa，小塔）；使一切眾生獲得紺青色的頭髮，獲得金剛般的頭髮，獲得柔軟的頭髮，都能消除一切煩惱的困擾；使一切眾生獲得不散亂的頭髮，獲得光澤的頭髮；使一切眾生獲得柔軟的右旋螺發；使一切眾生獲得右旋的頭髮；使一切眾生獲得佛的相好之發，一切煩惱習氣都得以消除；使一切眾生髮出大光明，普照十方；使一切眾生獲得佛的清凈不亂之發；使一切眾生獲得應供塔般的頭髮，消除惡心，得見如來的頭髮；使一切眾生頭髮遠離一切塵垢，都能獲得如來無染著的頭髮。這就是菩薩摩訶薩佈施頭頂頭髮和髮髻明珠的善根迴向，使一切眾生最終獲得一切陀羅尼（dhāraṇī，總持）和諸三昧（samādhi，禪定）之門，一切種智，以及佛的十力（daśa-balāni，佛的十種力量）。 菩薩摩訶薩佈施眼睛時，如同歡喜眼菩薩（Pramudita-locana，喜眼菩薩）
【English Translation】 English version They obstruct with lion-like wisdom, practice pure deeds; causing all sentient beings to reach the place of fearlessness, protecting all suffering beings. This is how a Bodhisattva Mahasattva sacrifices their own life to save those condemned to death, and dedicates this root of goodness, so that all sentient beings may be liberated from the suffering of birth and death, and ultimately attain the bliss of Buddhahood. When a Bodhisattva Mahasattva sees someone coming to beg for the hair on their scalp along with the skin and the jewel on their topknot, the Bodhisattva will joyfully give it away, just like the great Bodhisattvas such as Cūla-ratna-rāja Bodhisattva (Small Jewel King Bodhisattva) and Adhimukti Bodhisattva (Superior Understanding Bodhisattva); when someone asks for the hair on their scalp along with the skin and the jewel, the Bodhisattva will contemplate with right mindfulness, not thinking of other worldly matters, detached from the world, focusing on the joy of tranquility, maintaining pure right mindfulness, in order to attain all-knowing wisdom (sarvajñatā), correcting their upright mind; at this time, the Bodhisattva will hold a sharp knife, immediately cut off the hair on their scalp along with the skin and the jewel on their topknot, kneel on their right knee, respectfully join their palms, contemplate with right mindfulness the path practiced by the Buddhas and Bodhisattvas of the three times, generating great joy, with an upright and pure mind, all the right Dharma filling their mind, not calculating the suffering; because suffering is a phenomenon of arising and ceasing, it is impermanent. Having contemplated this, they will eliminate all suffering, joyfully give, and dedicate this root of goodness: so that all sentient beings may attain the uṣṇīṣa (the protuberance on the crown of the Buddha's head), accomplish the Bodhisattva's Cūla-stūpa (small stupa); so that all sentient beings may attain dark blue hair, attain diamond-like hair, attain soft hair, and be able to eliminate all afflictions; so that all sentient beings may attain non-disordered hair, attain lustrous hair; so that all sentient beings may attain soft right-spiraling hair; so that all sentient beings may attain right-spiraling hair; so that all sentient beings may attain hair with the marks of a Buddha, and all afflictions and habits may be eliminated; so that all sentient beings may emit great light, illuminating the ten directions; so that all sentient beings may attain the pure and non-disordered hair of the Buddha; so that all sentient beings may attain hair like a stupa worthy of offerings, eliminating evil thoughts, and seeing the hair of the Tathagata; so that all sentient beings' hair may be free from all defilements, and all may attain the undefiled hair of the Tathagata. This is how a Bodhisattva Mahasattva dedicates the root of goodness from giving away the hair on their scalp and the jewel on their topknot, so that all sentient beings may ultimately attain all dhāraṇī (mantras) and the doors of all samādhi (meditative absorption), all-knowing wisdom, and the ten powers of the Buddha (daśa-balāni). When a Bodhisattva Mahasattva gives away their eyes, like Pramudita-locana Bodhisattva (Joyful Eye Bodhisattva)
喜菩薩、滿月王菩薩等無量諸大菩薩佈施眼時，修施眼心，修慧眼心，得佛法眼心，向無上道心，究竟諸通心，專求智慧心，等三世菩薩修惠施心；于乞眼者以愛眼觀，以無壞信心而施彼眼；因生佛眼，增廣菩提摩訶衍心，大慈大悲，調伏六根。菩薩摩訶薩修如是心以眼惠施，常樂施與，建立正法，舍離世間歡樂放逸，厭離五欲，樂菩提心，隨彼所求，悉滿其愿，長養平等無二佈施，隨彼所須悉能施與，善根迴向：令一切眾生眼得開明，為世作眼；令一切眾生得無障眼，開廣智藏；令一切眾生得凈肉眼，一切世間無能壞者；令一切眾生得凈天眼，悉見眾生死此生彼；令一切眾生得凈法眼，能隨順入如來境界；令一切眾生得凈慧眼，分別了知一切世間；令一切眾生得凈佛眼，悉能覺悟一切諸法；令一切眾生得普凈眼，究竟境界無所障礙；令一切眾生除滅癡曀，得清凈眼，了眾生界空無所有；令一切眾生得無障眼，得到如來十力勝處。是為菩薩摩訶薩佈施眼時善根迴向，令一切眾生得一切智眼。
「菩薩摩訶薩佈施耳時，如勝王菩薩、勝無怨菩薩佈施耳時，修菩薩行，生如來家，修習諸佛所行佈施，正念一切菩薩凈行，隨順諸佛菩提，出生清凈諸根智慧功德，觀察世間無堅固者；令一切眾生常見一切諸佛菩薩，自於
【現代漢語翻譯】 現代漢語譯本 喜菩薩（喜悅的菩薩）、滿月王菩薩（圓滿如月之王菩薩）等無量諸大菩薩在佈施眼睛時，修習佈施眼睛的心，修習智慧之眼的心，獲得佛法之眼的心，趨向無上道的心，究竟一切神通的心，專心追求智慧的心，如同三世菩薩修習惠施之心；對於乞求眼睛的人，以慈愛之眼看待，以毫不動搖的信心施捨眼睛；因此生出佛眼，增長菩提大乘之心，大慈大悲，調伏六根。菩薩摩訶薩修習這樣的心，以眼睛進行惠施，常常樂於施捨，建立正法，捨棄世間的歡樂放縱，厭離五欲，喜愛菩提之心，隨順他們的請求，全部滿足他們的願望，增長平等無二的佈施，隨他們所需全部施與，將善根迴向：使一切眾生眼睛得以開明，成為世間的眼睛；使一切眾生獲得無障礙的眼睛，開啟廣大的智慧寶藏；使一切眾生獲得清凈的肉眼，一切世間都無法破壞；使一切眾生獲得清凈的天眼，能夠看到眾生在此生彼；使一切眾生獲得清凈的法眼，能夠隨順進入如來的境界；使一切眾生獲得清凈的慧眼，分別了知一切世間；使一切眾生獲得清凈的佛眼，能夠覺悟一切諸法；使一切眾生獲得普遍清凈的眼睛，究竟的境界沒有任何障礙；使一切眾生消除愚癡的黑暗，獲得清凈的眼睛，了知眾生界空無所有；使一切眾生獲得無障礙的眼睛，得到如來十力的殊勝之處。這是菩薩摩訶薩佈施眼睛時善根的迴向，使一切眾生獲得一切智之眼。 菩薩摩訶薩佈施耳朵時，如同勝王菩薩（殊勝之王菩薩）、勝無怨菩薩（殊勝無怨的菩薩）佈施耳朵時，修習菩薩的修行，生於如來之家，修習諸佛所行的佈施，正念一切菩薩的清凈行為，隨順諸佛的菩提，出生清凈的諸根智慧功德，觀察世間沒有堅固的事物；使一切眾生常常見到一切諸佛菩薩，自己于
【English Translation】 English version When Bodhisattvas, such as Joy Bodhisattva (Bodhisattva of Joy) and Full Moon King Bodhisattva (Bodhisattva King as Full Moon), and countless other great Bodhisattvas, gave away their eyes, they cultivated the mind of giving eyes, cultivated the mind of wisdom eyes, attained the mind of Dharma eyes, directed their minds towards the unsurpassed path, perfected all supernatural powers, single-mindedly sought wisdom, like the Bodhisattvas of the three times cultivating the mind of generous giving; towards those who begged for eyes, they looked with loving eyes, and with unwavering faith, they gave away their eyes; thus, they generated the Buddha eye, increased the mind of Bodhi Mahayana, with great compassion and great mercy, they subdued the six senses. Bodhisattva Mahasattvas cultivated such minds, giving away their eyes generously, always delighted to give, establishing the true Dharma, abandoning worldly pleasures and indulgence, detesting the five desires, loving the Bodhi mind, fulfilling all their requests, increasing equal and non-dual giving, giving all that was needed, and dedicating the roots of goodness: to enable all sentient beings to have their eyes opened, to become the eyes of the world; to enable all sentient beings to obtain unobstructed eyes, to open the vast treasury of wisdom; to enable all sentient beings to obtain pure physical eyes, which cannot be destroyed by anything in the world; to enable all sentient beings to obtain pure heavenly eyes, to see sentient beings passing away from here and being born there; to enable all sentient beings to obtain pure Dharma eyes, to be able to enter the realm of the Tathagata; to enable all sentient beings to obtain pure wisdom eyes, to discern and understand all the world; to enable all sentient beings to obtain pure Buddha eyes, to be able to awaken to all dharmas; to enable all sentient beings to obtain universally pure eyes, to have ultimate realms without any obstacles; to enable all sentient beings to eliminate the darkness of ignorance, to obtain pure eyes, to understand that the realm of sentient beings is empty and without substance; to enable all sentient beings to obtain unobstructed eyes, to attain the ten powers of the Tathagata. This is the dedication of the roots of goodness when Bodhisattva Mahasattvas give away their eyes, to enable all sentient beings to obtain the all-knowing eye. When Bodhisattva Mahasattvas gave away their ears, like Superior King Bodhisattva (Bodhisattva of Superior King) and Superior Without Resentment Bodhisattva (Bodhisattva of Superior Without Resentment) gave away their ears, they cultivated the practice of Bodhisattvas, were born into the family of the Tathagata, cultivated the giving practiced by all Buddhas, were mindful of all the pure practices of Bodhisattvas, followed the Bodhi of all Buddhas, gave rise to the pure merits of the wisdom of the senses, observed that there is nothing firm in the world; to enable all sentient beings to always see all Buddhas and Bodhisattvas, and themselves in
己身無所染著，隨順正念一切佛法。菩薩摩訶薩佈施耳時，其心寂靜，調伏諸根，免濟眾生險難曠野，生智慧燈功德，成就檀波羅蜜海，施心成滿，知義知法，明識諸道，得智慧行，於法自在，以不堅固身易堅固身。菩薩摩訶薩佈施耳時，如是迴向：以此善根令一切眾生得無礙耳，悉能普聞無量法音，了達無礙；令一切眾生得無礙耳，分別了知無量音聲；令一切眾生得無對耳，得佛凈耳；令一切眾生得清凈耳，解了耳根空無所有；令一切眾生得廣大耳，皆悉寂靜識無所起；令一切眾生得法界等耳，能善聞持一切佛法；令一切眾生得無著耳，悉能分別無礙諸法；令一切眾生得無壞耳，一切異論無能壞者；令一切眾生得周普耳，廣大清凈；令一切眾生得天耳、佛耳。是為菩薩摩訶薩佈施耳時善根迴向，令一切眾生得清凈耳。
「菩薩摩訶薩佈施鼻時，清凈如是迴向：以此善根令一切眾生得如來鼻相，得善相鼻，得愛樂鼻，得清凈鼻，得隨順鼻，得高好鼻，得伏怨鼻，得如來鼻；令一切眾生得端正面門，得一切法門，得無礙門，得善現門，得無厭門，得清凈門，得離惡門，得諸如來圓滿面門，得一切門，得善樂無量門。是為菩薩摩訶薩佈施鼻時善根迴向，令一切眾生究竟得入諸佛法中；令一切眾生攝取十方諸佛正法；
【現代漢語翻譯】 現代漢語譯本：自身沒有任何執著，順應正念，通達一切佛法。菩薩摩訶薩在佈施耳朵時，內心寂靜，調伏諸根，救度眾生脫離險難的曠野，生起智慧之燈的功德，成就佈施波羅蜜（檀波羅蜜，Dāna pāramitā）的海洋，佈施之心圓滿，明瞭義理和法則，清晰地認識各種道，獲得智慧的修行，在佛法中自在，以不堅固的身體換取堅固的身體。菩薩摩訶薩在佈施耳朵時，這樣迴向：以此善根，令一切眾生獲得無礙的耳朵，都能普遍聽聞無量的法音，通達無礙；令一切眾生獲得無礙的耳朵，分別了知無量的音聲；令一切眾生獲得無對的耳朵，獲得佛的清凈之耳；令一切眾生獲得清凈的耳朵，理解耳根空無所有；令一切眾生獲得廣大的耳朵，都寂靜地認識到無所生起；令一切眾生獲得法界等同的耳朵，能善於聽聞和受持一切佛法；令一切眾生獲得無執著的耳朵，都能分別無礙的諸法；令一切眾生獲得不壞的耳朵，一切異端邪說都不能破壞；令一切眾生獲得周遍的耳朵，廣大清凈；令一切眾生獲得天耳、佛耳。這是菩薩摩訶薩佈施耳朵時善根的迴向，令一切眾生獲得清凈的耳朵。 菩薩摩訶薩在佈施鼻子時，清凈地這樣迴向：以此善根，令一切眾生獲得如來的鼻相，獲得美好的鼻相，獲得喜愛的鼻相，獲得清凈的鼻相，獲得隨順的鼻相，獲得高挺美好的鼻相，獲得降伏怨敵的鼻相，獲得如來的鼻相；令一切眾生獲得端正的面門，獲得一切法門，獲得無礙的門，獲得善於顯現的門，獲得無厭足的門，獲得清凈的門，獲得遠離罪惡的門，獲得諸如來圓滿的面門，獲得一切門，獲得善樂無量的門。這是菩薩摩訶薩佈施鼻子時善根的迴向，令一切眾生最終進入諸佛的法中；令一切眾生攝取十方諸佛的正法；
【English Translation】 English version: Having no attachments to oneself, following right mindfulness, one understands all the Buddha's teachings. When a Bodhisattva Mahasattva gives away their ears, their mind is peaceful, their senses are subdued, they rescue sentient beings from the perilous wilderness, generate the merit of the lamp of wisdom, accomplish the ocean of the perfection of giving (Dāna pāramitā), their giving mind is fulfilled, they understand the meaning and the Dharma, they clearly recognize the various paths, they attain the practice of wisdom, they are free in the Dharma, and they exchange their impermanent body for a permanent one. When a Bodhisattva Mahasattva gives away their ears, they make this dedication: With this root of goodness, may all sentient beings obtain unobstructed ears, may they all universally hear immeasurable Dharma sounds, and understand without obstruction; may all sentient beings obtain unobstructed ears, and discern immeasurable sounds; may all sentient beings obtain unmatched ears, and obtain the pure ears of the Buddha; may all sentient beings obtain pure ears, and understand that the ear faculty is empty and without substance; may all sentient beings obtain vast ears, and all peacefully recognize that nothing arises; may all sentient beings obtain ears equal to the Dharma realm, and be able to skillfully hear and uphold all the Buddha's teachings; may all sentient beings obtain unattached ears, and be able to discern all unobstructed Dharmas; may all sentient beings obtain indestructible ears, which no heretical views can destroy; may all sentient beings obtain pervasive ears, vast and pure; may all sentient beings obtain heavenly ears and Buddha ears. This is the dedication of the root of goodness when a Bodhisattva Mahasattva gives away their ears, so that all sentient beings may obtain pure ears. When a Bodhisattva Mahasattva gives away their nose, they make this pure dedication: With this root of goodness, may all sentient beings obtain the nose mark of the Tathagata, obtain a good nose mark, obtain a beloved nose mark, obtain a pure nose mark, obtain a compliant nose mark, obtain a high and beautiful nose mark, obtain a nose mark that subdues enemies, obtain the nose mark of the Tathagata; may all sentient beings obtain a dignified face, obtain all Dharma gates, obtain unobstructed gates, obtain gates of good manifestation, obtain gates of non-satiety, obtain pure gates, obtain gates that are free from evil, obtain the perfect face of all Tathagatas, obtain all gates, and obtain immeasurable gates of goodness and joy. This is the dedication of the root of goodness when a Bodhisattva Mahasattva gives away their nose, so that all sentient beings may ultimately enter the Dharma of all Buddhas; may all sentient beings gather the true Dharma of all Buddhas in the ten directions;
令一切眾生分別深解諸佛妙法；令一切眾生於諸佛法得到彼岸；令一切眾生常見諸佛；令一切眾生得諸如來無量法門；令一切眾生得究竟清凈；令一切眾生得佛法明，普照諸法；令一切眾生得嚴凈佛剎；令一切眾生得佛堅固不可壞身。是為菩薩摩訶薩佈施鼻時善根迴向。◎
「◎菩薩摩訶薩安住自在大王地時，能以牙齒佈施眾生，如華齒王菩薩、六牙白象王菩薩佈施齒時，獲難得心，如優曇華清凈施心，無盡施心，不濁施心，無著施心，無量施心，調伏舍諸根心，一切施心，一切智願心，安隱眾生心，成就施心，大施心，勝施心。身之要用，牙齒為最，己所寶重，眾所嘆惜，而能惠施諸乞求者。菩薩摩訶薩安住此法舍牙齒時，如是迴向：以此善根令一切眾生得白凈利牙，成最勝塔，受天人供；令一切眾生得佛齊密無間齒相；令一切眾生行調伏心，進趣菩薩諸波羅蜜；令一切眾生口齒清凈，顯現明白；令一切眾生念莊嚴口，牙相成就，開現鮮潔；令一切眾生含齒四十，常出無量清凈妙香；令一切眾生得安住旋牙華色莊嚴，能調伏心；令一切眾生得清凈牙，能放無量億千光明，鮮潔圓滿，普照十方；令一切眾生得徐噍牙，飯入口回，粒粒皆碎，無所味著，為上福田；令一切眾生得勝妙牙，放無量色光，授菩提記。是
【現代漢語翻譯】 現代漢語譯本 愿一切眾生都能深刻理解諸佛的微妙法理；愿一切眾生在諸佛的教法中到達彼岸（解脫）；愿一切眾生常常見到諸佛；愿一切眾生獲得諸如來無量的法門；愿一切眾生得到究竟的清凈；愿一切眾生獲得佛法的光明，普遍照耀一切法；愿一切眾生得到莊嚴清凈的佛剎（佛的國土）；愿一切眾生得到佛的堅固不可壞的身軀。這是菩薩摩訶薩佈施鼻子時善根的迴向。 菩薩摩訶薩安住于自在大王（擁有自在力量的偉大王者）的地位時，能夠以牙齒佈施給眾生，如同華齒王菩薩（過去世的菩薩名號）、六牙白象王菩薩（過去世的菩薩名號）佈施牙齒時，獲得難得之心，如同優曇花（稀有珍貴的花）般清凈的佈施心，無盡的佈施心，不混濁的佈施心，不執著的佈施心，無量的佈施心，調伏捨棄諸根的心，一切佈施的心，一切智愿的心，安穩眾生的心，成就佈施的心，大布施的心，殊勝佈施的心。身體的重要功用中，牙齒最為重要，自己所珍寶看重，眾人所讚歎愛惜，卻能施捨給所有乞求的人。菩薩摩訶薩安住于這種法門捨棄牙齒時，這樣迴向：以此善根愿一切眾生得到潔白鋒利的牙齒，成就最殊勝的塔（象徵佛陀的聖物），接受天人的供養；愿一切眾生得到佛陀齊密無間的牙齒相；愿一切眾生修行調伏之心，邁向菩薩的各種波羅蜜（到達彼岸的方法）；愿一切眾生口齒清凈，顯現明白；愿一切眾生憶念莊嚴的口，牙齒相貌成就，展現鮮明潔凈；愿一切眾生擁有四十顆牙齒，常散發出無量清凈的微妙香氣；愿一切眾生得到安住的旋牙，具有華麗的色彩莊嚴，能夠調伏內心；愿一切眾生得到清凈的牙齒，能夠放出無量億千光明，鮮明潔白圓滿，普遍照耀十方；愿一切眾生得到緩慢咀嚼的牙齒，飯食入口迴轉，粒粒皆碎，不執著于味道，成為最上的福田；愿一切眾生得到殊勝美妙的牙齒，放出無量色彩的光芒，被授予菩提（覺悟）的記別。
【English Translation】 English version May all sentient beings deeply understand the wonderful Dharma of all Buddhas; may all sentient beings reach the other shore (liberation) through the teachings of all Buddhas; may all sentient beings constantly see all Buddhas; may all sentient beings obtain the immeasurable Dharma doors of all Tathagatas; may all sentient beings attain ultimate purity; may all sentient beings obtain the light of the Buddha's Dharma, universally illuminating all Dharmas; may all sentient beings obtain adorned and pure Buddha-lands; may all sentient beings obtain the firm and indestructible body of the Buddha. This is the dedication of merit when a Bodhisattva Mahasattva gives away their nose. When a Bodhisattva Mahasattva dwells in the position of a Great King of Freedom (a great king with free power), they can give away their teeth to sentient beings, just as Bodhisattva Flower-Tooth King (a past Bodhisattva name) and Bodhisattva Six-Tusked White Elephant King (a past Bodhisattva name) did when they gave away their teeth, obtaining a rare mind, like the pure giving mind of the Udumbara flower (a rare and precious flower), an inexhaustible giving mind, an unpolluted giving mind, a non-attached giving mind, an immeasurable giving mind, a mind that subdues and relinquishes all roots, a mind of all giving, a mind of all wisdom and vows, a mind that brings peace to sentient beings, a mind that accomplishes giving, a mind of great giving, a mind of supreme giving. Among the important functions of the body, teeth are the most important, something one treasures and values, something that is praised and cherished by all, yet one is able to give it away to all who ask. When a Bodhisattva Mahasattva dwells in this Dharma and gives away their teeth, they dedicate the merit in this way: With this root of goodness, may all sentient beings obtain white and sharp teeth, becoming the most supreme stupa (symbol of the Buddha's sacred object), receiving offerings from gods and humans; may all sentient beings obtain the Buddha's even and close-set teeth; may all sentient beings practice the mind of subduing, advancing towards the various Paramitas (methods to reach the other shore) of the Bodhisattvas; may all sentient beings have clear and pure mouths and teeth, appearing bright and clear; may all sentient beings remember the adorned mouth, with accomplished teeth, appearing fresh and clean; may all sentient beings have forty teeth, constantly emitting immeasurable pure and subtle fragrance; may all sentient beings obtain the dwelling of swirling teeth, adorned with flowery colors, able to subdue the mind; may all sentient beings obtain pure teeth, able to emit immeasurable billions of lights, fresh, clean, and complete, universally illuminating the ten directions; may all sentient beings obtain teeth that chew slowly, with food entering the mouth and turning around, each grain being crushed, not attached to the taste, becoming the supreme field of merit; may all sentient beings obtain supreme and wonderful teeth, emitting immeasurable colored lights, and be given the prediction of Bodhi (enlightenment).
為菩薩摩訶薩施牙齒時善根迴向，令一切眾生得無礙嚴凈諸法智慧。
「菩薩摩訶薩若有人來從乞舌時，于乞求者柔軟語、愛語、慈愍心語，生撫慰心，如善口王菩薩、不退轉菩薩、及余無量菩薩摩訶薩等於諸趣中受無量生時，有乞舌者先安乞人，處師子座，捨己舌時以歡喜心、不壞心、無嫌恨心、大心、生佛家心、建立菩薩家心、不濁心、勇猛精進心、不著自身心、無怨敵心，以右膝著地，出舌示已，作柔軟語、愛語、慈愍心語，謂乞者言：『汝取我舌，隨意所用，充滿汝意。』菩薩摩訶薩佈施舌時，如是迴向：以此善根令一切眾生得廣長舌相，能出一切具足音聲；令一切眾生得覆面舌相，所言無二，皆悉誠實；令一切眾生舌能遍覆一切佛剎，示現諸佛自在神力；令一切眾生得軟薄舌，宣通清凈第一上味；令一切眾生得正語舌，有所言說一切歡喜，疑網悉除；令一切眾生得凈光舌，能放不可說百千億那由他光明；令一切眾生得決定語，善能分別無盡法藏；令一切眾生得凈勝舌，善眾言音，究竟教化；令一切眾生得音聲智，善能隨順入語言海；令一切眾生善能演說一切諸法，于諸語言出生智慧，得到彼岸。是為菩薩摩訶薩佈施舌時善根迴向，令一切眾生得無礙智，諸愿滿足。
「菩薩摩訶薩若有眾生來乞
【現代漢語翻譯】 現代漢語譯本 當菩薩摩訶薩佈施牙齒時，應將此善根迴向，愿一切眾生獲得無礙清凈的諸法智慧。
『菩薩摩訶薩如果有人來乞求舌頭時，應以柔和的語言、愛語、慈悲的語言對待乞求者，生起撫慰之心。如同善口王菩薩、不退轉菩薩以及其他無量菩薩摩訶薩在諸趣中經歷無量生死時，遇到乞求舌頭的人，先安頓乞求者，使其坐于獅子座上，然後捨棄自己的舌頭時，應以歡喜心、不壞心、無嫌恨心、大心、生佛家心、建立菩薩家心、不染濁心、勇猛精進心、不執著自身的心、無怨敵心，右膝著地，伸出舌頭示現給乞求者，用柔和的語言、愛語、慈悲的語言對乞求者說：『你取我的舌頭，隨意使用，滿足你的心意。』菩薩摩訶薩佈施舌頭時，應如此迴向：以此善根，愿一切眾生獲得廣長舌相，能發出一切具足的音聲；愿一切眾生獲得覆面舌相，所說之言真實不虛；愿一切眾生的舌頭能遍覆一切佛剎，示現諸佛自在的神力；愿一切眾生獲得柔軟薄舌，宣說清凈第一上味；愿一切眾生獲得正語舌，所說之言皆令一切歡喜，疑網盡除；愿一切眾生獲得凈光舌，能放出不可說百千億那由他光明；愿一切眾生獲得決定語，善能分別無盡法藏；愿一切眾生獲得清凈殊勝的舌頭，善於運用各種語言，究竟教化眾生；愿一切眾生獲得音聲智慧，善能隨順進入語言之海；愿一切眾生善能演說一切諸法，于諸語言中生出智慧，到達彼岸。這是菩薩摩訶薩佈施舌頭時善根迴向，愿一切眾生獲得無礙智慧，諸愿滿足。
『菩薩摩訶薩如果眾生來乞求...
【English Translation】 English version When a Bodhisattva Mahasattva gives away their teeth, they should dedicate the merit of this good deed, wishing that all sentient beings may attain unobstructed and pure wisdom of all dharmas.
'If a Bodhisattva Mahasattva is asked for their tongue, they should address the requester with gentle words, loving words, and compassionate words, giving rise to a comforting heart. Like the Bodhisattva Good-Mouth King, the Bodhisattva of Non-Regression, and countless other Bodhisattva Mahasattvas who, in their countless lives in various realms, when encountering someone asking for their tongue, first settle the requester, placing them on a lion throne. When giving away their tongue, they should do so with a joyful heart, an uncorrupted heart, a heart without resentment, a great heart, a heart that gives rise to the Buddha family, a heart that establishes the Bodhisattva family, an unblemished heart, a heart of courageous diligence, a heart without attachment to self, and a heart without enmity. Kneeling on their right knee, they should extend their tongue to show the requester, and with gentle words, loving words, and compassionate words, say to the requester: 『Take my tongue, use it as you wish, and fulfill your desire.』 When a Bodhisattva Mahasattva gives away their tongue, they should dedicate the merit in this way: May all sentient beings attain a long and broad tongue, capable of producing all complete sounds; may all sentient beings attain a tongue that covers their face, so that their words are true and without falsehood; may all sentient beings' tongues cover all Buddha lands, demonstrating the Buddhas' unhindered divine power; may all sentient beings attain a soft and thin tongue, proclaiming the pure and supreme taste; may all sentient beings attain a tongue of right speech, so that all their words bring joy and dispel all doubts; may all sentient beings attain a pure and radiant tongue, capable of emitting countless billions of nayutas of light; may all sentient beings attain decisive speech, skillfully distinguishing the endless treasury of dharma; may all sentient beings attain a pure and superior tongue, skilled in all languages, ultimately teaching and transforming others; may all sentient beings attain wisdom of sound, skillfully entering the ocean of language; may all sentient beings be skilled in expounding all dharmas, generating wisdom from all languages, and reaching the other shore. This is how a Bodhisattva Mahasattva dedicates the merit of giving away their tongue, wishing that all sentient beings may attain unobstructed wisdom and fulfill all their wishes.
'If a Bodhisattva Mahasattva is asked by a sentient being for...
頭時，如無上智菩薩、善男子迦葉王菩薩，如是等無量諸大菩薩佈施頭時，欲得一切妙智慧首；欲得無上菩提之首，救護眾生；欲見一切諸妙法首；欲見一切凈智慧首；欲具一切無礙法首；欲見最勝妙首之地；欲得勝智慧首，一切眾生皆悉愛念；欲具智慧正法藏首，一切眾生所不能睹；欲得十力大智慧王，欲得滿足一切諸法自在之首；一切世間所不能壞。菩薩摩訶薩住是法住，則學一切諸佛所學，深信諸佛，長養善根，有來求者，充滿其意，悉令歡喜，菩薩心凈歡喜施與；愛樂佛法，得清凈明，安住菩提，心不退轉，能行大舍，諸根歡悅，增長妙法，正直善心，能廣大施。菩薩佈施頭時，如是迴向：以此善根令一切眾生得如來首，一切世間無能見頂，於一切處所不能壞，出過一切諸世界上，頂相具足，旋發莊嚴，一切世間所未曾有，得佛首相，嚴勝殊特；令一切眾生得智慧首、最勝首、清凈首、具智慧首。是為菩薩摩訶薩佈施頭時善根迴向，令一切眾生具足勝法，逮得無上大智慧首。
「菩薩摩訶薩施眾生手足，如勇猛王菩薩、無畏菩薩，如是等無量菩薩摩訶薩，于諸趣中無量生處，佈施手足，修信心手，常行正法，饒益眾生，威儀庠序，寶手為首，無著施手，菩薩所行真實不虛，施心廣大，建立善根，遠離慳
【現代漢語翻譯】 現代漢語譯本：當菩薩，如無上智菩薩（擁有無上智慧的菩薩）、善男子迦葉王菩薩（迦葉王轉世的菩薩）等無量大菩薩佈施頭顱時，他們希望獲得一切微妙智慧的首要地位；希望獲得無上菩提（覺悟）的首要地位，以救護眾生；希望見到一切微妙佛法的首要地位；希望見到一切清凈智慧的首要地位；希望具備一切無礙佛法的首要地位；希望見到最殊勝微妙的首要地位；希望獲得殊勝智慧的首要地位，讓一切眾生都愛戴敬念；希望具備智慧正法寶藏的首要地位，讓一切眾生都無法窺見；希望獲得十力（佛的十種力量）大智慧之王；希望獲得滿足一切佛法自在的首要地位；一切世間都無法摧毀。菩薩摩訶薩安住于這種法住，就學習一切諸佛所學，深信諸佛，增長善根，對於前來求助的人，滿足他們的願望，使他們都感到歡喜，菩薩內心清凈歡喜地施與；熱愛佛法，獲得清凈的智慧，安住于菩提，內心不退轉，能夠行大舍，諸根歡悅，增長微妙佛法，以正直善良的心，能夠廣行佈施。菩薩佈施頭顱時，這樣迴向：以此善根令一切眾生獲得如來（佛）的首要地位，一切世間都無法見到頂相，在一切處所都無法被摧毀，超越一切諸世界之上，頂相具足，旋發莊嚴，一切世間都未曾有，獲得佛的首相，莊嚴殊勝特別；令一切眾生獲得智慧的首要地位、最殊勝的首要地位、清凈的首要地位、具備智慧的首要地位。這就是菩薩摩訶薩佈施頭顱時善根的迴向，令一切眾生具備殊勝的佛法，獲得無上大智慧的首要地位。 菩薩摩訶薩佈施眾生的手足，如勇猛王菩薩（勇猛的國王轉世的菩薩）、無畏菩薩（無所畏懼的菩薩），像這樣無量菩薩摩訶薩，在諸趣（六道輪迴）中無量生處，佈施手足，修習信心之手，常行正法，饒益眾生，威儀莊重，以寶手為首，無所執著地施與，菩薩所行真實不虛，施捨之心廣大，建立善根，遠離慳吝。
【English Translation】 English version: When Bodhisattvas, such as the Bodhisattva of Supreme Wisdom (a Bodhisattva possessing supreme wisdom), the Bodhisattva Good Man King Kasyapa (a Bodhisattva who is the reincarnation of King Kasyapa), and countless other great Bodhisattvas, give away their heads, they wish to attain the foremost position of all subtle wisdom; they wish to attain the foremost position of unsurpassed Bodhi (enlightenment) to save all sentient beings; they wish to see the foremost position of all subtle Dharmas; they wish to see the foremost position of all pure wisdom; they wish to possess the foremost position of all unobstructed Dharmas; they wish to see the most supreme and subtle foremost position; they wish to attain the foremost position of supreme wisdom, so that all sentient beings will love and respect them; they wish to possess the foremost position of the treasury of wisdom and the true Dharma, which all sentient beings cannot perceive; they wish to attain the king of great wisdom with the ten powers (the ten powers of a Buddha); they wish to attain the foremost position of being free in all Dharmas; which cannot be destroyed by anything in the world. When Bodhisattva Mahasattvas abide in this Dharma, they learn what all Buddhas have learned, deeply believe in all Buddhas, cultivate good roots, fulfill the wishes of those who come seeking help, and make them all happy. Bodhisattvas give with pure and joyful hearts; they love the Dharma, attain pure wisdom, abide in Bodhi, their minds do not regress, they are able to practice great giving, their senses are joyful, they cultivate subtle Dharma, with upright and kind hearts, they are able to give extensively. When Bodhisattvas give away their heads, they dedicate the merit as follows: May all sentient beings, through this good root, attain the foremost position of the Tathagata (Buddha), whose crown cannot be seen by anyone in the world, cannot be destroyed in any place, is above all worlds, is complete with the crown, adorned with swirling hair, which has never been seen in any world, and attain the foremost position of the Buddha, which is adorned, supreme, and special; may all sentient beings attain the foremost position of wisdom, the most supreme foremost position, the pure foremost position, and the foremost position of possessing wisdom. This is the dedication of merit when Bodhisattva Mahasattvas give away their heads, so that all sentient beings will possess supreme Dharma and attain the foremost position of unsurpassed great wisdom. Bodhisattva Mahasattvas give away their hands and feet to sentient beings, such as the Bodhisattva Valiant King (a Bodhisattva who is the reincarnation of a valiant king), the Bodhisattva Fearless (a Bodhisattva who is fearless), and countless other Bodhisattva Mahasattvas, in countless lives in the various realms (the six realms of reincarnation), they give away their hands and feet, cultivate hands of faith, constantly practice the true Dharma, benefit sentient beings, with dignified conduct, with precious hands as the foremost, giving without attachment, what Bodhisattvas do is true and not false, their hearts of giving are vast, they establish good roots, and are far from stinginess.
貪，具菩薩行，于如來所，得不壞信，除滅惡道，成就菩提。菩薩摩訶薩施手足時，以無量無邊曠大之心，開凈法門，入諸佛海，見一切佛，成就施手，滿眾生意，悉能受持一切種智菩提諸愿，修清凈心，離煩惱纏，得智身、法身，無斷無壞，不可磨滅，一切魔業不能傾動，親近善知識，修習一切菩薩佈施之所，出生菩薩摩訶薩一切智境界。施手足時，如是迴向：以此善根令一切眾生悉得寶手，具神通力，成寶手已，各相敬重，生福田心，以種種寶，更相供養；又以眾寶莊嚴，供一切佛，興妙寶云，遍諸佛剎；令一切眾生修習慈悲，不相惱害，游諸佛剎，安住無畏，以少方便，究竟神足，以寶手、香手、衣手、蓋手、鬘手、華手、末香手、莊嚴具手、無量華手、無量香手、普手，以神通力，詣諸佛剎，供養諸佛；能以一手遍摩一切諸佛世界；能以神足自在之手，持一切眾生，手相成就，放無量光；能以一手普覆眾生，得佛縵網手足相好。是為菩薩摩訶薩大回向手，普覆眾生；令一切眾生志常樂求無上菩提；令一切眾生出生無量功德大海，得忍辱心；見來求者，皆大歡喜，觀無厭足，入深法海，逮得諸佛所共善根。是為菩薩摩訶薩施手足時善根迴向。
「◎菩薩摩訶薩壞身出血佈施眾生，如法手菩薩、喜心王菩薩
【現代漢語翻譯】 現代漢語譯本：菩薩如果具有菩薩的修行，對於如來（佛的稱號）生起不可動搖的信心，就能消除惡道，成就菩提（覺悟）。菩薩摩訶薩（偉大的菩薩）佈施手足時，以無量無邊廣大的心，開啟清凈的法門，進入諸佛的智慧海洋，見到一切佛，成就佈施手足的功德，滿足眾生的意願，能夠受持一切種智（佛的智慧）菩提的各種願望，修習清凈的心，遠離煩惱的纏縛，獲得智慧之身和法身（佛的真理之身），永不間斷，不會損壞，不可磨滅，一切魔的干擾都不能動搖，親近善知識，修習一切菩薩佈施的場所，出生菩薩摩訶薩一切智慧的境界。佈施手足時，這樣迴向：以此善根令一切眾生都得到寶手，具有神通力，成就寶手后，互相尊敬，生起福田之心，用各種珍寶互相供養；又用眾寶莊嚴，供養一切佛，興起美妙的寶云，遍佈諸佛的國土；令一切眾生修習慈悲，不互相惱害，遊歷諸佛的國土，安住于無畏，用少許方便，最終成就神足，用寶手、香手、衣手、蓋手、鬘手、華手、末香手、莊嚴具手、無量華手、無量香手、普手，以神通力，到達諸佛的國土，供養諸佛；能用一隻手遍摩一切諸佛世界；能用神足自在的手，持一切眾生，手相成就，放出無量的光芒；能用一隻手普遍覆蓋眾生，得到佛的縵網手足相好。這是菩薩摩訶薩大回向手，普遍覆蓋眾生；令一切眾生志向常常樂於追求無上菩提；令一切眾生出生無量功德的大海，得到忍辱之心；見到前來求助的人，都非常歡喜，觀看沒有厭倦，進入深奧的法海，獲得諸佛共同擁有的善根。這是菩薩摩訶薩佈施手足時的善根迴向。 菩薩摩訶薩捨棄身體，流血佈施給眾生，例如法手菩薩、喜心王菩薩。
【English Translation】 English version: A Bodhisattva, possessing the practice of a Bodhisattva, upon the Tathagata (an epithet of the Buddha), attains unwavering faith, eliminates evil paths, and achieves Bodhi (enlightenment). When a Bodhisattva Mahasattva (a great Bodhisattva) gives away their hands and feet, with a boundless and vast mind, they open the pure Dharma gate, enter the ocean of all Buddhas, see all Buddhas, accomplish the merit of giving hands and feet, fulfill the wishes of sentient beings, are able to uphold all the vows of omniscient wisdom (Buddha's wisdom) Bodhi, cultivate a pure mind, detach from the entanglements of afflictions, attain the wisdom body and Dharma body (the body of Buddha's truth), which are never interrupted, indestructible, and cannot be erased. All demonic activities cannot shake them, they draw near to good teachers, practice all the places of Bodhisattva giving, and give rise to the realm of all wisdom of a Bodhisattva Mahasattva. When giving hands and feet, they dedicate the merit thus: May all sentient beings obtain precious hands with this root of goodness, possess supernatural powers, and upon attaining precious hands, respect each other, generate a mind of merit, and offer each other various treasures; also, adorn with various treasures, make offerings to all Buddhas, raise wonderful treasure clouds, pervading all Buddha lands; may all sentient beings cultivate loving-kindness and compassion, not harm each other, travel through the Buddha lands, dwell in fearlessness, with little effort, ultimately achieve supernatural feet, with precious hands, fragrant hands, clothing hands, canopy hands, garland hands, flower hands, powdered incense hands, adornment hands, immeasurable flower hands, immeasurable fragrant hands, universal hands, with supernatural powers, reach the Buddha lands, make offerings to all Buddhas; able to touch all Buddha worlds with one hand; able to hold all sentient beings with the hand of supernatural feet, the hand form is accomplished, emitting immeasurable light; able to cover all sentient beings with one hand, attain the Buddha's net-like hand and foot marks. This is the great dedication hand of a Bodhisattva Mahasattva, universally covering sentient beings; may all sentient beings aspire to always seek supreme Bodhi; may all sentient beings give rise to the immeasurable ocean of merit, attain the heart of patience; upon seeing those who come seeking help, they are all very joyful, watching without weariness, entering the profound ocean of Dharma, attaining the common good roots of all Buddhas. This is the dedication of the root of goodness when a Bodhisattva Mahasattva gives away their hands and feet. A Bodhisattva Mahasattva gives up their body, shedding blood to give to sentient beings, such as the Dharma Hand Bodhisattva and the Joyful Heart King Bodhisattva.
等無量菩薩摩訶薩，于諸趣中無量生處，于乞求者壞身出血，而佈施之。以薩婆若心施，喜菩提心施，樂修菩薩行心施，不計苦痛心施，于來乞者無慊恨心施，趣向一切菩薩心施，長養一切菩薩心施，增廣菩薩善心施，以不退轉心施，不休息心施，不惜己心施。菩薩摩訶薩壞身出血佈施時，如是迴向：以此善根令一切眾生具足菩薩法身、智身；令一切眾產生就微密金剛之身；令一切眾生得無盡身、清凈不壞；令一切眾生得現化身，遍滿十方一切世間；令一切眾生得可樂身，明凈鮮潔，不可沮壞；令一切眾生得法界生身，于如來身無所染著；令一切眾生得寶光明身，無能壞者；令一切眾生得智藏身，于不死法而得自在；令一切眾生得寶海身，一切眾生所見不虛；令一切眾生得虛空等身，于諸世間無所染著。是為菩薩摩訶薩壞身出血佈施善根，大乘心迴向，清凈心迴向，大心迴向，歡喜心迴向，大歡喜心迴向，無厭心迴向，安樂心迴向，不濁心善根迴向。
「菩薩摩訶薩見有人來乞髓肉時，歡喜軟語謂乞者言：『我身髓肉隨意取用。』如饒益菩薩、一切施王菩薩等無量菩薩摩訶薩，于諸趣中無量生處，舍髓肉時，心大歡喜，施心深廣，不可測量；一切菩薩所修習心，無上大乘妙善根心，舍離塵垢正直勝心，于來求者
【現代漢語翻譯】 現代漢語譯本：
無數的菩薩摩訶薩（菩薩中的大菩薩），在各個輪迴中無數次的生命里，對於前來乞求的人，他們會破壞自己的身體，流出鮮血，並以此佈施。他們以求得薩婆若（一切智）的心來佈施，以歡喜菩提（覺悟）的心來佈施，以樂於修行菩薩道的心來佈施，以不計較苦痛的心來佈施，對於前來乞求的人沒有絲毫怨恨的心來佈施，以趨向一切菩薩的心來佈施，以增長一切菩薩的心來佈施，以擴充套件菩薩的善心來佈施，以不退轉的心來佈施，以不休息的心來佈施，以不吝惜自身的心來佈施。菩薩摩訶薩在破壞身體、流出鮮血佈施時，會這樣迴向：以此善根，令一切眾生具足菩薩的法身、智身；令一切眾產生就微密金剛之身；令一切眾生得到無盡的身、清凈不壞的身；令一切眾生得到能顯現化身，遍滿十方一切世間的身；令一切眾生得到可喜愛的身，明凈鮮潔，不可摧毀；令一切眾生得到法界所生的身，對於如來之身沒有絲毫染著；令一切眾生得到寶光明身，沒有誰能破壞；令一切眾生得到智慧寶藏之身，對於不死之法而得自在；令一切眾生得到寶海之身，一切眾生所見不虛；令一切眾生得到如同虛空的身，對於世間一切沒有絲毫染著。這就是菩薩摩訶薩破壞身體、流出鮮血佈施的善根，以大乘心迴向，以清凈心迴向，以大心迴向，以歡喜心迴向，以大歡喜心迴向，以無厭足心迴向，以安樂心迴向，以不混濁的心來回向善根。
菩薩摩訶薩見到有人前來乞求骨髓和肉時，會歡喜地用柔和的語言對乞求者說：『我的身體的骨髓和肉，你可以隨意取用。』如同饒益菩薩、一切施王菩薩等無數的菩薩摩訶薩，在各個輪迴中無數次的生命里，捨棄骨髓和肉時，心中充滿歡喜，佈施的心深廣，不可測量；一切菩薩所修習的心，無上大乘的微妙善根心，舍離塵垢的正直殊勝的心，對於前來乞求的人 English version:
Immeasurable Bodhisattva Mahasattvas (great Bodhisattvas), in countless lives throughout various realms, when encountering those who beg, would break their bodies, shed blood, and give it as alms. They give with the mind of seeking Sarvajna (omniscience), with the mind of joy in Bodhi (enlightenment), with the mind of delight in practicing the Bodhisattva path, with the mind that does not consider suffering, with the mind that has no resentment towards those who come to beg, with the mind that is directed towards all Bodhisattvas, with the mind that nurtures all Bodhisattvas, with the mind that expands the good mind of Bodhisattvas, with the mind that does not regress, with the mind that does not rest, and with the mind that does not begrudge their own bodies. When Bodhisattva Mahasattvas break their bodies and shed blood to give alms, they make this dedication: With this root of good, may all beings be endowed with the Dharma body and wisdom body of Bodhisattvas; may all beings achieve the subtle Vajra (diamond) body; may all beings attain an inexhaustible body, pure and indestructible; may all beings attain a manifested body that pervades all worlds in the ten directions; may all beings attain a desirable body, bright, pure, and indestructible; may all beings attain a body born from the Dharmadhatu (realm of reality), without any attachment to the body of the Tathagata (Buddha); may all beings attain a body of precious light, which no one can destroy; may all beings attain a body of wisdom treasure, and be free in the undying Dharma; may all beings attain a body of precious ocean, so that all beings' seeing is not in vain; may all beings attain a body like space, without any attachment to all the worlds. This is the root of good from the Bodhisattva Mahasattva's breaking of their body and shedding blood to give alms, dedicated with the Mahayana (Great Vehicle) mind, dedicated with the pure mind, dedicated with the great mind, dedicated with the joyful mind, dedicated with the great joyful mind, dedicated with the mind of no satiety, dedicated with the mind of peace and happiness, and dedicated with the mind that is not turbid.
When Bodhisattva Mahasattvas see someone coming to beg for marrow and flesh, they will joyfully and gently say to the beggar: 'You may take my body's marrow and flesh as you wish.' Like countless Bodhisattva Mahasattvas such as the Bodhisattva Raoyib (Beneficial) and the Bodhisattva Sarva-dana-raja (King of All Giving), in countless lives throughout various realms, when giving up marrow and flesh, their hearts are filled with joy, their minds of giving are profound and immeasurable; the minds cultivated by all Bodhisattvas, the supreme and wonderful root of good of the Mahayana, the upright and superior mind that is free from defilement, towards those who come to beg
【English Translation】 Immeasurable Bodhisattva Mahasattvas, in countless lives throughout various realms, when encountering those who beg, would break their bodies, shed blood, and give it as alms. They give with the mind of seeking Sarvajna (omniscience), with the mind of joy in Bodhi (enlightenment), with the mind of delight in practicing the Bodhisattva path, with the mind that does not consider suffering, with the mind that has no resentment towards those who come to beg, with the mind that is directed towards all Bodhisattvas, with the mind that nurtures all Bodhisattvas, with the mind that expands the good mind of Bodhisattvas, with the mind that does not regress, with the mind that does not rest, and with the mind that does not begrudge their own bodies. When Bodhisattva Mahasattvas break their bodies and shed blood to give alms, they make this dedication: With this root of good, may all beings be endowed with the Dharma body and wisdom body of Bodhisattvas; may all beings achieve the subtle Vajra (diamond) body; may all beings attain an inexhaustible body, pure and indestructible; may all beings attain a manifested body that pervades all worlds in the ten directions; may all beings attain a desirable body, bright, pure, and indestructible; may all beings attain a body born from the Dharmadhatu (realm of reality), without any attachment to the body of the Tathagata (Buddha); may all beings attain a body of precious light, which no one can destroy; may all beings attain a body of wisdom treasure, and be free in the undying Dharma; may all beings attain a body of precious ocean, so that all beings' seeing is not in vain; may all beings attain a body like space, without any attachment to all the worlds. This is the root of good from the Bodhisattva Mahasattva's breaking of their body and shedding blood to give alms, dedicated with the Mahayana (Great Vehicle) mind, dedicated with the pure mind, dedicated with the great mind, dedicated with the joyful mind, dedicated with the great joyful mind, dedicated with the mind of no satiety, dedicated with the mind of peace and happiness, and dedicated with the mind that is not turbid. When Bodhisattva Mahasattvas see someone coming to beg for marrow and flesh, they will joyfully and gently say to the beggar: 'You may take my body's marrow and flesh as you wish.' Like countless Bodhisattva Mahasattvas such as the Bodhisattva Raoyib (Beneficial) and the Bodhisattva Sarva-dana-raja (King of All Giving), in countless lives throughout various realms, when giving up marrow and flesh, their hearts are filled with joy, their minds of giving are profound and immeasurable; the minds cultivated by all Bodhisattvas, the supreme and wonderful root of good of the Mahayana, the upright and superior mind that is free from defilement, towards those who come to beg
施無盡心，能捨自己愛重身心，一向專求無量善根妙功德寶所覆之心，菩薩所行無厭足心，大布施心，離疑惑心，于來乞者所佈施物無中悔心，分別佈施不求報心，平等佈施無選擇心。菩薩摩訶薩施髓肉時，于諸佛所生尊父心，令一切眾生清凈安住嚴凈現在諸世界中一切佛剎，大悲現前救護眾生，菩提現前十力明觀，三世菩薩現前滿足善根，無畏現前大師子吼，三世現前智慧平等，一切世間現前盡未來際修菩薩愿，無憂現前修習無數諸菩薩行。菩薩摩訶薩施髓肉時，如是迴向：以此善根令一切眾生得金剛藏不可壞身；令一切眾生得微密身，無有疏漏；令一切眾生得佛清凈莊嚴如意法身；令一切眾生得百福德身，三十二相而自莊嚴；令一切眾生得八十種好妙莊嚴身，具足十力，不可斷壞；令一切眾生逮得如來常住妙身，不可測量；令一切眾生得最勝身，一切諸魔所不能壞；令一切眾生悉得一身，等三世佛；令一切眾生得無礙身，微妙清凈滿虛空界；令一切眾生得菩薩藏身，悉能含受一切眾生。是為菩薩摩訶薩佈施髓肉一切智境界心善根迴向，令一切眾生得佛常住無量法身。
「菩薩摩訶薩見有眾生來從乞心，如無憂厭菩薩、不動王菩薩如是等無量菩薩摩訶薩，見有人來從乞心時，歡喜施與，學不斷施心，一切無盡
【現代漢語翻譯】 現代漢語譯本：菩薩以無盡的心施捨，能夠捨棄自己珍愛重視的身心，一心專注于追求無量善根和微妙功德所覆蓋的心。菩薩所行的是永不滿足的心，大布施的心，遠離疑惑的心，對於前來乞求的人所佈施的物品沒有後悔的心，分別佈施而不求回報的心，平等佈施而沒有選擇的心。菩薩摩訶薩在佈施骨髓和血肉時，對於諸佛生起如同尊敬父親的心，令一切眾生清凈安住，莊嚴清凈現在諸世界中的一切佛剎。大悲心顯現，救護眾生；菩提心顯現，以十力明晰地觀察；三世菩薩的善根顯現，得以圓滿；無畏心顯現，發出大師子吼；三世的智慧顯現，平等無二；一切世間顯現，直至未來際修持菩薩的願望；無憂心顯現，修習無數的菩薩行。菩薩摩訶薩在佈施骨髓和血肉時，如此迴向：以此善根，令一切眾生獲得金剛藏般不可摧毀的身體；令一切眾生獲得微密無漏的身體；令一切眾生獲得佛陀清凈莊嚴如意的法身；令一切眾生獲得具足百福德、三十二相莊嚴的身體；令一切眾生獲得八十種好微妙莊嚴的身體，具足十力，不可斷壞；令一切眾生獲得如來常住的微妙身體，不可測量；令一切眾生獲得最殊勝的身體，一切魔障都不能破壞；令一切眾生都獲得一個身體，等同於三世諸佛；令一切眾生獲得無礙的身體，微妙清凈充滿虛空界；令一切眾生獲得菩薩藏身，能夠含容一切眾生。這就是菩薩摩訶薩佈施骨髓血肉，以一切智境界的心所做的善根迴向，令一切眾生獲得佛陀常住無量的法身。 菩薩摩訶薩見到有眾生前來乞求，如同無憂厭菩薩（Avyohana Bodhisattva）、不動王菩薩（Acalaraja Bodhisattva）等無量菩薩摩訶薩一樣，見到有人前來乞求時，歡喜地施與，學習永不間斷的佈施之心，一切都是無盡的。
【English Translation】 English version: Bodhisattvas, with inexhaustible minds, are able to relinquish their cherished and valued bodies and minds, focusing solely on seeking the immeasurable roots of goodness and the heart covered by wondrous merits. What Bodhisattvas practice is a mind that is never satisfied, a mind of great giving, a mind free from doubt, a mind without regret for the things given to those who come to beg, a mind that gives discriminately without seeking reward, and a mind that gives equally without choosing. When Bodhisattva Mahasattvas give their marrow and flesh, they generate a heart of respect for all Buddhas, like that for a revered father, causing all sentient beings to dwell purely and peacefully, adorning and purifying all Buddha lands in the present worlds. Great compassion manifests, protecting sentient beings; Bodhi manifests, observing clearly with the ten powers; the roots of goodness of the Bodhisattvas of the three times manifest, becoming complete; fearlessness manifests, roaring the great lion's roar; the wisdom of the three times manifests, equal and without duality; all worlds manifest, cultivating the Bodhisattva's vows until the end of time; freedom from worry manifests, practicing countless Bodhisattva practices. When Bodhisattva Mahasattvas give their marrow and flesh, they dedicate the merit thus: With this root of goodness, may all sentient beings obtain a body like the Vajra Treasury, indestructible; may all sentient beings obtain a subtle and flawless body; may all sentient beings obtain the pure, adorned, and wish-fulfilling Dharma body of the Buddha; may all sentient beings obtain a body adorned with a hundred blessings and the thirty-two marks; may all sentient beings obtain a body adorned with the eighty minor marks, possessing the ten powers, unbreakable; may all sentient beings attain the wondrous, permanent body of the Tathagata, immeasurable; may all sentient beings obtain the most supreme body, which all demons cannot destroy; may all sentient beings obtain one body, equal to the Buddhas of the three times; may all sentient beings obtain an unobstructed body, subtle, pure, and filling the void; may all sentient beings obtain the Bodhisattva Treasury body, capable of containing all sentient beings. This is the dedication of the roots of goodness by Bodhisattva Mahasattvas, giving marrow and flesh with the mind of all-knowing wisdom, causing all sentient beings to obtain the permanent and immeasurable Dharma body of the Buddha. When Bodhisattva Mahasattvas see sentient beings coming to beg, like the countless Bodhisattva Mahasattvas such as Avyohana Bodhisattva and Acalaraja Bodhisattva, they give joyfully when they see someone coming to beg, learning the mind of giving without ceasing, everything is inexhaustible.
施心，大檀波羅蜜心，到檀波羅蜜彼岸心，學一切菩薩行佈施心，於一切施得無盡心，修習一切大布施心，建立一切菩薩施心，現前正念諸佛施心，充滿一切來求施心。菩薩摩訶薩佈施心時，以清凈心施、以度脫一切眾生心施、以十力菩提境界心施、以滿足大願心施、以修習菩薩行心施、以得薩婆若心施、以不捨本願心施，以此善根迴向眾生：令一切眾生得金剛藏心，一切金剛圍山所不能壞；得金剛莊嚴心、離恐怖心、不可勝心、一切世間無能盡心、勇健勝幢智慧藏心、大那羅延高勝幢心、眾生大海不可盡心、不可沮壞那羅延藏心、悉能壞散諸魔魔業、魔軍眾心、威武勇健大丈夫心、無恐怖心、大誓莊嚴勝堅固心、最勝生菩薩心、具諸佛法菩提莊嚴心、坐菩提樹成就一切如來正法離諸愚癡一切種智正覺之心、具十力心。是為菩薩摩訶薩施心善根迴向眾生，令一切眾生具足無著十力之心。
「菩薩摩訶薩見有人來乞腸、腎、肝、肺時，如難勝菩薩、滅惡自在王菩薩如是等無量菩薩摩訶薩，見有人來乞腸、腎、肝、肺，見已歡喜，以愛眼觀，起菩提愛，隨彼所樂，悉滿其意，歡喜施與，心不中悔，正念觀察于不堅固身取堅固身，我此穢身虎狼狐狗眾獸所食，此身無常可棄捨物。菩薩摩訶薩如是觀已，敬心諦視來乞求
【現代漢語翻譯】 現代漢語譯本：菩薩發心佈施，是偉大的檀波羅蜜（佈施的最高境界）之心，是到達檀波羅蜜彼岸的心，是學習一切菩薩行佈施的心，對於一切佈施都能得到無盡的心，是修習一切大布施的心，是建立一切菩薩佈施的心，是現前正念諸佛佈施的心，是充滿一切前來求施的心。菩薩摩訶薩在佈施時，以清凈的心佈施，以度脫一切眾生的心佈施，以十力（如來的十種力量）菩提境界的心佈施，以滿足大愿的心佈施，以修習菩薩行的心佈施，以獲得薩婆若（一切智）的心佈施，以不捨本願的心佈施，以此善根迴向眾生：令一切眾生得到金剛藏的心，一切金剛圍山都不能破壞；得到金剛莊嚴的心、遠離恐怖的心、不可戰勝的心、一切世間都無法窮盡的心、勇健如勝幢的智慧藏心、如大那羅延（印度神話中的大力神）般高勝的幢心、眾生大海都無法窮盡的心、不可摧毀的那羅延藏心、能夠摧毀一切魔及其魔業、魔軍眾的心、威武勇健大丈夫的心、無所畏懼的心、以大誓願莊嚴的堅固心、最殊勝的菩薩心、具足諸佛法菩提莊嚴的心、坐在菩提樹下成就一切如來正法，遠離一切愚癡，獲得一切種智正覺的心、具足十力的心。這是菩薩摩訶薩佈施的心，以善根迴向眾生，令一切眾生具足無執著的十力之心。 菩薩摩訶薩見到有人來乞求腸、腎、肝、肺時，就像難勝菩薩、滅惡自在王菩薩等無量菩薩摩訶薩一樣，見到有人來乞求腸、腎、肝、肺，見到后歡喜，以慈愛的眼神看著他們，生起菩提的愛心，隨順他們所希望的，都滿足他們的意願，歡喜地施與，心中沒有後悔，正念觀察這不堅固的身體，從而獲得堅固的身體，我這污穢的身體，終將被虎狼狐狗等野獸所食，這身體是無常的，是可以捨棄的。菩薩摩訶薩這樣觀察后，以恭敬的心仔細看著前來乞求的人。
【English Translation】 English version: The Bodhisattva's mind of giving is the great Dāna pāramitā (perfection of giving) mind, the mind that reaches the other shore of Dāna pāramitā, the mind that learns all Bodhisattva practices of giving, the mind that obtains inexhaustibility in all giving, the mind that cultivates all great giving, the mind that establishes all Bodhisattva giving, the mind that is present with the right mindfulness of the Buddhas' giving, the mind that is filled with all those who come seeking giving. When a Bodhisattva Mahāsattva gives, they give with a pure mind, with the mind to liberate all sentient beings, with the mind of the ten powers (ten powers of a Tathagata) Bodhi realm, with the mind to fulfill great vows, with the mind to cultivate Bodhisattva practices, with the mind to attain Sarvajña (omniscience), with the mind not to abandon original vows, and with this root of goodness, they dedicate it to sentient beings: May all sentient beings obtain the Vajra (diamond) treasury mind, which cannot be destroyed by any Vajra mountain; obtain the Vajra adorned mind, the mind free from fear, the invincible mind, the mind that cannot be exhausted by all the world, the mind of the wisdom treasury that is courageous and victorious like a banner, the mind of the high and victorious banner like the great Narayana (a powerful deity in Hindu mythology), the mind that cannot be exhausted by the ocean of sentient beings, the indestructible Narayana treasury mind, the mind that can destroy all demons and their demonic deeds, the mind of the demonic army, the mind of a majestic, courageous, and brave great man, the mind without fear, the mind of great vows adorned with steadfastness, the most supreme Bodhisattva mind, the mind adorned with the Bodhi of all Buddha's teachings, the mind that sits under the Bodhi tree and achieves all the Tathagata's true Dharma, free from all ignorance, the mind of all-knowing perfect enlightenment, the mind that possesses the ten powers. This is the Bodhisattva Mahāsattva's mind of giving, with the root of goodness dedicated to sentient beings, so that all sentient beings may possess the unattached mind of the ten powers. When a Bodhisattva Mahāsattva sees someone coming to beg for intestines, kidneys, liver, and lungs, just like the countless Bodhisattva Mahāsattvas such as the Bodhisattva Nansheng and the Bodhisattva Mie'e Zizaiwang, upon seeing someone coming to beg for intestines, kidneys, liver, and lungs, they are delighted, look at them with loving eyes, generate the love of Bodhi, follow what they desire, fulfill all their wishes, give with joy, without any regret in their hearts, and with right mindfulness observe this impermanent body, thereby obtaining a permanent body. This impure body of mine will eventually be eaten by beasts such as tigers, wolves, foxes, and dogs. This body is impermanent and can be discarded. After observing in this way, the Bodhisattva Mahāsattva looks carefully at the person who comes to beg with a respectful mind.
者；復作是念：『我若不施，不得不堅固中堅固，無常中常，不凈中凈。』菩薩摩訶薩如是正念，則能開發清凈直心，解真實法，于來乞者生善知識心，能教化我，不堅固中而取堅固。菩薩摩訶薩作是念已，以此善根迴向眾生：令一切眾生得內外清凈智慧藏身；令一切眾生得智慧藏腹，悉能受持一切智愿；令一切眾生得清凈身，見者無厭，演放堅固妙香光明，普熏十方；令一切眾生逮得如來腹不現相，身宜相稱，肢節具足；令一切眾生得法味食，長養智身，具佛法愛，柔軟充滿；令一切眾生得無盡身，安住法身；令一切眾生得內清凈總持藏身，一切辯明，普照諸法；令一切眾生得清凈身，內外悉凈；令一切眾生得如來智修習行身，普雨甘露智慧法雨；令一切眾生悉得內身清凈寂靜，外身能為眾生作智慧幢王，照明一切。是為菩薩摩訶薩施腸、腎、肝、肺善根迴向眾生，令一切眾生悉得內外清凈之身，安住堅固無障礙智。◎
◎「菩薩摩訶薩見有來乞肢節諸骨，如法藏菩薩、夜光菩薩如是等無量菩薩摩訶薩施肢節骨，見來求者生大歡喜心、明凈心、寂靜心、慈心、安樂心、無所著心、清凈心，于來乞者生滿願心。菩薩摩訶薩以施肢節所攝善根迴向眾生：令一切眾生得如化身，永離世間骨血肉身；令一切眾生得金剛
【現代漢語翻譯】 現代漢語譯本：菩薩又這樣想：『我如果不佈施，就不能在不堅固中獲得堅固，在無常中獲得常住，在不凈中獲得清凈。』菩薩摩訶薩如此正念，就能開發清凈正直的心，理解真實的佛法，對於前來乞求的人產生善知識的心，認為他們能教化我，在不堅固中獲得堅固。菩薩摩訶薩這樣想后，就將這些善根迴向給眾生：愿一切眾生獲得內外清凈的智慧寶藏之身；愿一切眾生獲得智慧寶藏的腹部，能夠受持一切智慧的願望；愿一切眾生獲得清凈的身體，讓見到的人不會厭倦，散發出堅固的微妙香氣和光明，普遍薰染十方；愿一切眾生獲得如來那樣腹部不顯現的相，身體勻稱，肢體完整；愿一切眾生獲得法味的食物，增長智慧之身，具備佛法的愛，柔軟而充滿；愿一切眾生獲得無盡的身體，安住於法身；愿一切眾生獲得內心清凈的總持寶藏之身，一切辯才明晰，普遍照耀諸法；愿一切眾生獲得清凈的身體，內外都清凈；愿一切眾生獲得如來的智慧，修習行持之身，普遍降下甘露智慧的法雨；愿一切眾生都獲得內心清凈寂靜，外在身體能為眾生作智慧的幢王，照亮一切。這就是菩薩摩訶薩佈施腸、腎、肝、肺的善根迴向給眾生，愿一切眾生都獲得內外清凈的身體，安住于堅固無障礙的智慧。 菩薩摩訶薩見到有人前來乞求肢體骨骼，就像法藏菩薩（Dharmakara Bodhisattva）、夜光菩薩（Ratnaprabha Bodhisattva）等無量菩薩摩訶薩佈施肢體骨骼一樣，見到前來乞求的人，生起大歡喜心、明凈心、寂靜心、慈心、安樂心、無所執著心、清凈心，對於前來乞求的人生起滿足他們願望的心。菩薩摩訶薩將佈施肢體所攝取的善根迴向給眾生：愿一切眾生獲得如幻化之身，永遠脫離世間的骨血肉身；愿一切眾生獲得金剛
【English Translation】 English version: Furthermore, the Bodhisattva thinks: 『If I do not give, I cannot obtain firmness in the impermanent, permanence in the transient, and purity in the impure.』 The Bodhisattva Mahasattva, with such right mindfulness, can develop a pure and upright mind, understand the true Dharma, and generate a mind of good knowledge towards those who come to beg, thinking that they can teach me and obtain firmness in the impermanent. Having thought this, the Bodhisattva Mahasattva dedicates these roots of goodness to all sentient beings: May all sentient beings obtain a body that is a treasury of inner and outer purity and wisdom; may all sentient beings obtain a belly that is a treasury of wisdom, capable of upholding all the vows of wisdom; may all sentient beings obtain a pure body, so that those who see it will not be weary, emitting a firm and wonderful fragrance and light, pervading the ten directions; may all sentient beings attain the form of the Tathagata, with a belly that does not show, a body that is well-proportioned, and limbs that are complete; may all sentient beings obtain the food of Dharma flavor, nourishing their wisdom body, possessing the love of the Buddha's Dharma, gentle and full; may all sentient beings obtain an inexhaustible body, abiding in the Dharma body; may all sentient beings obtain a body that is a treasury of inner purity and total retention, with all eloquence clear, universally illuminating all Dharmas; may all sentient beings obtain a pure body, both internally and externally pure; may all sentient beings obtain the wisdom of the Tathagata, cultivating a body of practice, universally raining down the sweet dew of wisdom Dharma; may all sentient beings obtain inner purity and tranquility, and may their outer bodies be able to act as a king of wisdom banners for sentient beings, illuminating all. This is how the Bodhisattva Mahasattva dedicates the roots of goodness from giving away their intestines, kidneys, liver, and lungs to all sentient beings, so that all sentient beings may obtain a body of inner and outer purity, abiding in firm and unobstructed wisdom. The Bodhisattva Mahasattva, seeing someone come to beg for limbs and bones, like Dharmakara Bodhisattva, Ratnaprabha Bodhisattva, and countless other Bodhisattva Mahasattvas who gave away their limbs and bones, generates great joy, clarity, tranquility, compassion, peace, non-attachment, and purity in their mind, and towards those who come to beg, they generate a mind of fulfilling their wishes. The Bodhisattva Mahasattva dedicates the roots of goodness acquired from giving away their limbs to all sentient beings: May all sentient beings obtain a body like a transformation body, forever free from the worldly body of bones, blood, and flesh; may all sentient beings obtain a vajra
力身，無能壞者，無能勝者；令一切眾生得薩婆若力具足法身，從無縛無著法界出生；令一切眾生得智力身，諸根堅固，不可斷壞；令一切眾生得法力身，智力自在，到于彼岸；令一切眾生得堅固身，不可壞散；令一切眾生得隨應化身，善能調伏成熟眾生；令一切眾生得智熏身，具那羅延肢節莊嚴；令一切眾生得堅固流注不斷絕身，究竟永離一切疲倦；令一切眾生得安住力身，悉皆具足勇猛精進；令一切眾生得凈法身，悉能分別一切眾生，入于無量智身境界；令一切眾生得功德力身，除滅眾惡，見者不虛；令一切眾生得無礙身，皆悉究竟無染著智；令一切眾生得佛所攝身，常為一切佛所守護；令一切眾生得普饒益眾生之身，悉能遍入一切諸道；令一切眾生得圓應身，十方眾生悉見其面，無背佛法，清凈照明，常現在前；令一切眾生得具足精進身，修習究竟大乘智慧；令一切眾生舍離我慢自大放逸之身，得清凈身，智慧安住，不可傾動；令一切眾生得堅持戒身，成就大乘一切智業；令一切眾生得生佛家身，永離世間生死穢身。是為菩薩摩訶薩施肢節諸骨善根迴向，令一切眾生皆悉清凈，得薩婆若。
「菩薩摩訶薩見有人來，手執利刀乞厚薄皮，以愛眼視，歡喜恭敬，為敷座處，即作是念：『福田難遇而今自來，滿
【現代漢語翻譯】 現代漢語譯本 令一切眾生獲得堅不可摧、無能戰勝的力量之身；令一切眾生獲得圓滿薩婆若（一切智）力量的法身，從無縛無著的法界出生；令一切眾生獲得智慧力量之身，諸根堅固，不可斷壞；令一切眾生獲得法力之身，智慧自在，到達彼岸；令一切眾生獲得堅固之身，不可破壞散失；令一切眾生獲得隨應化身，善於調伏成熟眾生；令一切眾生獲得智慧熏習之身，具足那羅延（金剛力士）的肢節莊嚴；令一切眾生獲得堅固流注、永不間斷之身，究竟永遠遠離一切疲倦；令一切眾生獲得安住力量之身，都具足勇猛精進；令一切眾生獲得清凈法身，能夠分別一切眾生，進入無量智慧之身境界；令一切眾生獲得功德力量之身，消除一切惡行，見到的人不會徒勞；令一切眾生獲得無礙之身，都究竟達到無染著的智慧；令一切眾生獲得佛所攝受之身，常為一切佛所守護；令一切眾生獲得普遍饒益眾生之身，能夠遍入一切諸道；令一切眾生獲得圓滿應化之身，十方眾生都能見到其面，不背離佛法，清凈光明，常在眼前；令一切眾生獲得具足精進之身，修習究竟的大乘智慧；令一切眾生舍離我慢自大放逸之身，獲得清凈之身，智慧安住，不可動搖；令一切眾生獲得堅持戒律之身，成就大乘一切智的功業；令一切眾生獲得生於佛家之身，永遠脫離世間生死污穢之身。這是菩薩摩訶薩施捨肢節諸骨的善根迴向，令一切眾生都清凈，獲得薩婆若（一切智）。 菩薩摩訶薩見到有人前來，手持利刀乞求厚薄的面板，以慈愛的眼神注視，歡喜恭敬，為他鋪設座位，隨即這樣想：『福田難得遇到而今自己來了，滿足
【English Translation】 English version May all sentient beings obtain a body of power that is indestructible and unconquerable; may all sentient beings obtain a Dharma body with the power of complete Sarvajña (all-knowing wisdom), born from the unbound and unattached Dharma realm; may all sentient beings obtain a body of wisdom power, with firm roots, unbreakable; may all sentient beings obtain a body of Dharma power, with wisdom and freedom, reaching the other shore; may all sentient beings obtain a firm body, indestructible and not scattered; may all sentient beings obtain a body of transformation that adapts to circumstances, skillful in taming and maturing sentient beings; may all sentient beings obtain a body imbued with wisdom, adorned with the limbs of Narayana (Vajra-wielding deity); may all sentient beings obtain a body of firm and continuous flow, ultimately and forever free from all fatigue; may all sentient beings obtain a body of abiding power, all fully endowed with courageous diligence; may all sentient beings obtain a pure Dharma body, able to distinguish all sentient beings, entering the realm of immeasurable wisdom body; may all sentient beings obtain a body of meritorious power, eliminating all evil deeds, so that those who see it will not be in vain; may all sentient beings obtain an unobstructed body, all ultimately reaching wisdom free from attachment; may all sentient beings obtain a body embraced by the Buddha, always protected by all Buddhas; may all sentient beings obtain a body that universally benefits sentient beings, able to pervade all paths; may all sentient beings obtain a perfect transformation body, so that beings in the ten directions can see its face, not turning away from the Buddha's teachings, pure and luminous, always present; may all sentient beings obtain a body of complete diligence, cultivating the ultimate Mahayana wisdom; may all sentient beings abandon the body of arrogance, pride, and indulgence, obtaining a pure body, with wisdom abiding, unshakeable; may all sentient beings obtain a body that upholds precepts, accomplishing the work of all-knowing wisdom of the Mahayana; may all sentient beings obtain a body born into the Buddha's family, forever free from the defiled body of worldly birth and death. This is the dedication of the roots of goodness from the Bodhisattva Mahasattva's giving of limbs and bones, so that all sentient beings may be purified and attain Sarvajña (all-knowing wisdom). When a Bodhisattva Mahasattva sees someone coming, holding a sharp knife and asking for thick or thin skin, he looks at them with loving eyes, joyfully and respectfully, prepares a seat for them, and immediately thinks: 'A field of merit is difficult to encounter, and now it has come of its own accord, fulfilling
我本願，決定究竟一切種智。』作如是言：『取我身皮，隨汝意用。』如清凈藏菩薩、金剛脅鹿王菩薩如是等無量菩薩摩訶薩佈施乞人厚薄皮時，如是迴向：以此善根令一切眾生得如來薄皮相，金色清凈；令一切眾生得金剛堅固不壞薄皮；令一切眾生得金色皮，如閻浮檀金藏；令一切眾生得無量色皮，隨應現色，悉令清凈；令一切眾生得明凈皮，不受塵垢，如樂沙門如來凈色；令一切眾生得第一色皮，自然清凈；令一切眾生逮得如來清凈色皮，微妙相好而自莊嚴；令一切眾生得明凈皮，放大光明，普覆一切；令一切眾生得明網皮，無量光明圓滿具足，普覆世間；令一切眾生得潤澤皮，眾色清凈。是為菩薩摩訶薩佈施自身厚薄皮時善根迴向，令一切眾生逮得無上最勝菩提，皆悉具足如來功德。◎
大方廣佛華嚴經卷第十七 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第十八
東晉天竺三藏佛馱跋陀羅譯
金剛幢菩薩十回向品第二十一之五
「◎菩薩摩訶薩見有人來乞手足指，如堅固精進菩薩、閻浮提自在王金光菩薩等無量菩薩摩訶薩，施手足指時，心大歡喜，顏色無異，乘大乘施，不求五欲施，不求名聞施，建立檀波羅蜜施、大施心施、離慳垢施、
【現代漢語翻譯】 現代漢語譯本 『我本願，決定究竟一切種智（佛的智慧）。』他們這樣說：『取我身上的面板，隨你意用。』就像清凈藏菩薩、金剛脅鹿王菩薩等無量菩薩摩訶薩佈施給乞丐厚薄面板時，他們這樣迴向：以此善根，令一切眾生得到如來薄皮相，金色清凈；令一切眾生得到金剛般堅固不壞的薄皮；令一切眾生得到金色面板，如同閻浮檀金（一種金色）的寶藏；令一切眾生得到無量色彩的面板，隨應顯現顏色，都令清凈；令一切眾生得到明凈的面板，不受塵垢，如同樂沙門（佛的別稱）如來的清凈色；令一切眾生得到第一的色彩面板，自然清凈；令一切眾生獲得如來清凈的色身面板，以微妙的相好而自我莊嚴；令一切眾生得到明凈的面板，放大光明，普遍覆蓋一切；令一切眾生得到明網般的面板，無量光明圓滿具足，普遍覆蓋世間；令一切眾生得到潤澤的面板，各種色彩清凈。這是菩薩摩訶薩佈施自身厚薄面板時所做的善根迴向，令一切眾生獲得無上最殊勝的菩提（覺悟），都完全具備如來的功德。
◎菩薩摩訶薩見到有人來乞求手足指，就像堅固精進菩薩、閻浮提自在王金光菩薩等無量菩薩摩訶薩，佈施手足指時，內心非常歡喜，臉色沒有變化，以大乘之心佈施，不求五欲的佈施，不求名聞的佈施，建立檀波羅蜜（佈施的完美）的佈施，大施心（以大慈悲心佈施）的佈施，遠離慳吝污垢的佈施。
【English Translation】 English version 'My original vow is to ultimately realize all-knowing wisdom (Buddha's wisdom).' They say, 'Take the skin of my body, use it as you wish.' Just like Pure Treasury Bodhisattva, Vajra-Flanked Deer King Bodhisattva, and countless other Bodhisattva Mahasattvas, when giving away thick or thin skin to beggars, they dedicate the merit thus: 'With this root of goodness, may all sentient beings attain the thin skin appearance of the Tathagata, golden and pure; may all sentient beings attain thin skin as firm and indestructible as diamond; may all sentient beings attain golden skin, like a treasure of Jambu-dana gold (a type of gold); may all sentient beings attain skin of immeasurable colors, manifesting colors as appropriate, all becoming pure; may all sentient beings attain clear and pure skin, not affected by dust, like the pure color of the Shramana (another name for Buddha) Tathagata; may all sentient beings attain skin of the foremost color, naturally pure; may all sentient beings attain the pure skin of the Tathagata's body, adorned with subtle marks and characteristics; may all sentient beings attain clear and pure skin, emitting great light, universally covering all; may all sentient beings attain skin like a net of light, with immeasurable light, complete and perfect, universally covering the world; may all sentient beings attain smooth and lustrous skin, with various colors pure. This is the dedication of merit by Bodhisattva Mahasattvas when giving away their own thick or thin skin, so that all sentient beings may attain the unsurpassed and most supreme Bodhi (enlightenment), and all fully possess the merits of the Tathagata.'
◎ Bodhisattva Mahasattvas, seeing someone come to beg for hands, feet, or fingers, like Firm Perseverance Bodhisattva, Jambudvipa Sovereign King Golden Light Bodhisattva, and countless other Bodhisattva Mahasattvas, when giving away hands, feet, or fingers, feel great joy in their hearts, their expressions unchanged, giving with the Mahayana mind, not seeking the giving of the five desires, not seeking the giving of fame, establishing the giving of Dana Paramita (perfection of giving), the giving of the great mind (giving with great compassion), the giving that is free from stinginess and defilement.
離嫉妒施、隨順佛施，以是施手足指所攝善根，迴向眾生：令一切眾生得佛長指相；令一切眾生得指密相，圓𦟛纖直；令一切眾生得赤銅甲相，筒密清凈；令一切眾生得大人指相，悉能攝持一切諸法；令一切眾生得具足隨好十力相指；令一切眾生得大人指相，纖𦟛緊密；令一切眾生手足指端輪相莊嚴，指節平滿，文相明顯；令一切眾生得蓮華色指，十力業報相好莊嚴；令一切眾生得光明指，放光明網，普照十方諸佛世界；令一切眾生得凈妙指，以諸相好，具足莊嚴。是為菩薩摩訶薩施指善根迴向眾生，令一切眾生心皆清凈。
「複次，菩薩摩訶薩請求法時，若有人言：『汝能施我連肉爪者，當與汝法。』菩薩答言：『但與我法，隨汝所須，恣意取用。』如求法王菩薩、無盡菩薩如是等無量菩薩摩訶薩，為求法故，欲令一切眾生具正法故，以是善根迴向眾生：令一切眾生悉得赤銅如來相爪；令一切眾生得潤澤爪；令一切眾生得佛具足清凈光爪；令一切眾生得具足大人一切智爪；令一切眾生得無比爪，于諸世間無所染著；令一切眾生得莊嚴爪，普照眾生；令一切眾生得細妙爪，微密清凈，不可破壞；令一切眾生得佛具足方便相好，大智清凈；令一切眾生得善生爪，菩薩清凈，行業果報；令一切眾生得薩婆若善方便爪
【現代漢語翻譯】 現代漢語譯本 遠離嫉妒的佈施，隨順佛陀的佈施，以這種佈施手足指所攝取的善根，迴向給眾生：愿一切眾生獲得佛陀修長的手指之相；愿一切眾生獲得手指密緻之相，圓潤纖細而筆直；愿一切眾生獲得赤銅色指甲之相，筒狀密合而清凈；愿一切眾生獲得大人之指相，能夠攝持一切諸法；愿一切眾生獲得具足隨好十力之相的手指；愿一切眾生獲得大人之指相，纖細緊密；愿一切眾生手足指端輪相莊嚴，指節平滿，紋路明顯；愿一切眾生獲得蓮花色手指，以十力業報的相好莊嚴；愿一切眾生獲得光明手指，放出光明網，普照十方諸佛世界；愿一切眾生獲得清凈微妙的手指，以各種相好，具足莊嚴。這是菩薩摩訶薩以佈施手指的善根迴向眾生，愿一切眾生內心都清凈。 「再次，菩薩摩訶薩在請求佛法時，如果有人說：『你如果能佈施我連著肉的指甲，我就給你佛法。』菩薩回答說：『只要給我佛法，隨你所需，任意取用。』就像求法王菩薩（Bodhissatva who seeks the Dharma King），無盡菩薩（Bodhissatva of endlessness）等無量菩薩摩訶薩，爲了求法，爲了讓一切眾生具足正法，以這種善根迴向眾生：愿一切眾生都獲得赤銅色如來之相的指甲；愿一切眾生獲得潤澤的指甲；愿一切眾生獲得佛陀具足清凈光明的指甲；愿一切眾生獲得具足大人一切智慧的指甲；愿一切眾生獲得無比的指甲，在世間一切事物中都不染著；愿一切眾生獲得莊嚴的指甲，普照眾生；愿一切眾生獲得細緻微妙的指甲，微密清凈，不可破壞；愿一切眾生獲得佛陀具足方便的相好，大智慧清凈；愿一切眾生獲得善生的指甲，菩薩清凈的行業果報；愿一切眾生獲得薩婆若（Sarvajna，一切智）善巧方便的指甲。
【English Translation】 English version Departing from jealous giving, according with the Buddha's giving, with the good roots gathered by giving hands and feet fingers, dedicate to all beings: May all beings obtain the Buddha's long finger marks; may all beings obtain the dense finger marks, round, slender and straight; may all beings obtain the red copper nail marks, tubular, dense and pure; may all beings obtain the marks of great man's fingers, able to hold all dharmas; may all beings obtain the fingers with the marks of ten powers and minor marks; may all beings obtain the marks of great man's fingers, slender and tight; may all beings' hand and foot fingertips be adorned with wheel marks, finger joints be flat and full, and the lines be clear; may all beings obtain lotus-colored fingers, adorned with the marks of ten powers' karmic retribution; may all beings obtain bright fingers, emitting a net of light, illuminating all Buddha worlds in the ten directions; may all beings obtain pure and wonderful fingers, fully adorned with various marks. This is how Bodhisattva Mahasattvas dedicate the good roots of giving fingers to all beings, wishing all beings' minds to be pure. Furthermore, when Bodhisattva Mahasattvas request the Dharma, if someone says: 'If you can give me nails with flesh, I will give you the Dharma.' The Bodhisattva answers: 'Just give me the Dharma, take whatever you need, as you wish.' Like Bodhisattva who seeks the Dharma King, Bodhisattva of endlessness and other immeasurable Bodhisattva Mahasattvas, for the sake of seeking the Dharma, for the sake of enabling all beings to possess the true Dharma, with these good roots dedicate to all beings: May all beings obtain the red copper Tathagata's nail marks; may all beings obtain smooth nails; may all beings obtain the Buddha's fully pure and bright nails; may all beings obtain the nails of great man's all-knowing wisdom; may all beings obtain incomparable nails, not attached to anything in the world; may all beings obtain adorned nails, illuminating all beings; may all beings obtain fine and subtle nails, subtle, pure, and indestructible; may all beings obtain the Buddha's fully convenient marks, great wisdom and purity; may all beings obtain well-born nails, the pure karmic retribution of Bodhisattvas' actions; may all beings obtain Sarvajna's (all-knowing) skillful and convenient nails.
，放無量色妙光明藏。是為菩薩摩訶薩施爪肉善根迴向眾生，令一切眾生得一切智爪，具足莊嚴如來法身，皆悉滿足無障礙力。
「菩薩摩訶薩為求法故，為難得法故，能施法者作如是言：『若能投身七仞火坑，當與汝法。』菩薩聞此，歡喜無量，作是思惟：『我為法故，尚于阿鼻地獄諸惡趣中受無量苦，況入人間微小火坑而得聞法？奇哉！正法甚為易得，免於地獄無量楚毒，入小火坑而聞正法。汝但說法，我入火坑。』如求善法王菩薩、金剛思惟菩薩，為法歡喜入火，善根迴向眾生：令一切眾生得佛所住一切智法，于無上道，堅固不退；令一切眾生皆悉除滅惡趣火坑，受如來樂；令一切眾生得無畏心，離眾恐怖；令一切眾生常樂求法，皆得歡喜，佛法莊嚴；令一切眾生離諸惡道，悉能除滅三毒熾火；令一切眾生悉得快樂，成就如來最勝妙樂；令一切眾生得菩薩心，悉能除滅貪恚癡火；令一切眾生悉得菩薩諸三昧樂，普見諸佛，心大歡喜；令一切眾生常聞正法，究竟佛道，未曾忘失；令一切眾生悉得菩薩自在諸通快樂，究竟具足薩婆若智。是為菩薩摩訶薩為求法故，赴火善根迴向眾生，令一切眾生具智慧火，遠離一切諸不善業。
「菩薩摩訶薩為求法故，舉身具受無量諸苦；為正法故，為廣說正法故，建
【現代漢語翻譯】 現代漢語譯本：放出無量色彩美妙的光明寶藏。這是菩薩摩訶薩將施捨爪肉的善根迴向給眾生，使一切眾生獲得一切智慧的爪，具足莊嚴如來法身，都完全滿足無障礙的力量。 菩薩摩訶薩爲了求法，爲了難得的法，對能施法的人說：『如果能跳入七仞深的火坑，就給你法。』菩薩聽到這話，無比歡喜，心想：『我爲了法，尚且在阿鼻地獄等惡道中受無量苦，何況是跳入人間微小的火坑而能聽到法？真是奇妙！正法太容易得到了，免於地獄無量的痛苦，跳入小火坑就能聽到正法。你只管說法，我跳入火坑。』就像求善法王菩薩（Bodhissattva Seeking Good Dharma King）、金剛思惟菩薩（Bodhissattva Vajra Thought），爲了法歡喜地跳入火中，將善根迴向給眾生：使一切眾生獲得佛所住的一切智慧法，在無上道上，堅定不退；使一切眾生都消除惡道的火坑，享受如來的快樂；使一切眾生獲得無畏的心，遠離一切恐怖；使一切眾生常常樂於求法，都得到歡喜，佛法莊嚴；使一切眾生遠離各種惡道，都能消除貪嗔癡三毒的熾火；使一切眾生都得到快樂，成就如來最殊勝的妙樂；使一切眾生得到菩薩心，都能消除貪恚癡的火焰；使一切眾生都得到菩薩的各種三昧之樂，普遍見到諸佛，內心大歡喜；使一切眾生常常聽到正法，最終成就佛道，永不忘失；使一切眾生都得到菩薩自在的各種神通快樂，最終具足一切智慧（薩婆若智，Sarvajna）。這是菩薩摩訶薩爲了求法，赴火的善根迴向給眾生，使一切眾生具足智慧之火，遠離一切不善的業。 菩薩摩訶薩爲了求法，全身承受無量的痛苦；爲了正法，爲了廣泛宣說正法，建立
【English Translation】 English version: Emitting immeasurable, wonderfully colored light treasures. This is how a Bodhisattva Mahasattva dedicates the merit of giving their claws and flesh to sentient beings, enabling all sentient beings to obtain the claws of all wisdom, fully adorned with the Dharma body of the Tathagata, and completely fulfilling unobstructed power. A Bodhisattva Mahasattva, seeking the Dharma, for the sake of the rare Dharma, says to the one who can give the Dharma: 'If you can throw yourself into a seven-cubit deep fire pit, I will give you the Dharma.' Upon hearing this, the Bodhisattva rejoices immeasurably, thinking: 'For the sake of the Dharma, I would endure immeasurable suffering in the Avici hell and other evil realms, how much more so would I enter a small fire pit in the human realm to hear the Dharma? How wonderful! The true Dharma is so easily obtained, avoiding the immeasurable torments of hell, entering a small fire pit to hear the true Dharma. You just speak the Dharma, and I will enter the fire pit.' Like Bodhisattva Seeking Good Dharma King (Bodhissattva Seeking Good Dharma King) and Bodhisattva Vajra Thought (Bodhissattva Vajra Thought), who joyfully entered the fire for the sake of the Dharma, they dedicate their merit to sentient beings: enabling all sentient beings to obtain the all-wisdom Dharma where the Buddha dwells, to be firm and unretreating on the unsurpassed path; enabling all sentient beings to eliminate the fire pits of evil realms, and enjoy the bliss of the Tathagata; enabling all sentient beings to obtain fearless minds, and be free from all terrors; enabling all sentient beings to always delight in seeking the Dharma, all attaining joy, adorned with the Buddha's Dharma; enabling all sentient beings to be free from all evil paths, and to eliminate the blazing fires of the three poisons (greed, hatred, and delusion); enabling all sentient beings to attain happiness, and achieve the most supreme bliss of the Tathagata; enabling all sentient beings to obtain the Bodhisattva mind, and to eliminate the fires of greed, hatred, and delusion; enabling all sentient beings to obtain the bliss of the Bodhisattva's various samadhis, to universally see all Buddhas, and to have great joy in their hearts; enabling all sentient beings to always hear the true Dharma, to ultimately achieve the Buddha's path, and never forget it; enabling all sentient beings to obtain the bliss of the Bodhisattva's free and unobstructed powers, and to ultimately fulfill all wisdom (Sarvajna). This is how a Bodhisattva Mahasattva, seeking the Dharma, dedicates the merit of entering the fire to sentient beings, enabling all sentient beings to possess the fire of wisdom, and to be free from all unwholesome actions. A Bodhisattva Mahasattva, seeking the Dharma, endures immeasurable suffering throughout their body; for the sake of the true Dharma, for the sake of widely proclaiming the true Dharma, establishes
立菩薩道故，開無上菩提故，具足無上智故，修習十力故，增廣一切智心故，得無礙智故，令一切眾生清凈故，入一切菩薩境界故，守護大乘佛菩提故；如求正法菩薩、勇健王菩薩如是等無量菩薩摩訶薩，為求法故，受無量苦；乃至謗正法人、極大惡人、惡業障人、持魔業人，為正法故，代彼惡人具受諸苦。菩薩摩訶薩為求法故，代諸眾生受苦，善根迴向眾生：令一切眾生離一切苦，得安樂利道；令一切眾生離諸苦，受成就妙樂；令一切眾生永滅苦陰，得如電光樂；令一切眾生超出苦獄，具足究竟智慧之行；令一切眾生見安隱道，離苦惱趣；令一切眾生得法愛樂，充滿具足，究竟寂滅一切眾苦；令一切眾生髮大悲心，悉欲濟度一切苦海；令一切眾生得諸佛樂，斷生死苦；令一切眾生得無比凈樂，其身永離一切苦受；令一切眾生得一切勝樂，究竟具足佛無礙樂。是為菩薩摩訶薩為求法故，悉受眾苦善根迴向，救護眾生，令一切眾生安住薩婆若無礙解脫。
「菩薩摩訶薩為求法故，為法難得故，能捨大地四海國土、大小諸城、村邑丘聚、國土豐樂、人民熾盛、園林浴池、華果繁茂如是種種無量莊嚴，天下太平，無有怨敵，金銀寶藏、妻子眷屬，皆悉能捨。于不堅固中求堅固法，饒益一切諸眾生故，令一切眾生得佛無
【現代漢語翻譯】 現代漢語譯本 爲了確立菩薩之道，爲了開啟無上菩提（無上覺悟），爲了具足無上智慧，爲了修習十力（佛的十種力量），爲了增廣一切智心（對一切事物都瞭解的心），爲了獲得無礙智慧，爲了使一切眾生清凈，爲了進入一切菩薩的境界，爲了守護大乘佛菩提（大乘佛的覺悟）；如同求正法菩薩、勇健王菩薩等無量菩薩摩訶薩，爲了求法，承受無量痛苦；乃至對於誹謗正法的人、極其邪惡的人、惡業纏身的人、持有魔業的人，爲了正法，代替那些惡人承受一切痛苦。菩薩摩訶薩爲了求法，代替眾生受苦，將善根迴向給眾生：使一切眾生脫離一切痛苦，獲得安樂的道路；使一切眾生脫離諸苦，享受成就的妙樂；使一切眾生永遠滅除苦陰（痛苦的聚集），獲得如閃電般的光明之樂；使一切眾生超出苦獄，具足究竟智慧的修行；使一切眾生見到安穩的道路，脫離苦惱的境地；使一切眾生獲得對佛法的愛樂，充滿具足，最終寂滅一切眾苦；使一切眾生髮起大悲心，想要救度一切苦海；使一切眾生獲得諸佛的快樂，斷除生死之苦；使一切眾生獲得無比清凈的快樂，其身永遠脫離一切苦受；使一切眾生獲得一切殊勝的快樂，最終具足佛的無礙之樂。這就是菩薩摩訶薩爲了求法，承受一切痛苦，將善根迴向，救護眾生，使一切眾生安住于薩婆若（一切智）的無礙解脫。 菩薩摩訶薩爲了求法，因為佛法難得，能夠捨棄大地四海國土、大小諸城、村莊聚集地、國土的豐饒安樂、人民的興盛、園林浴池、花果繁茂等種種無量的莊嚴，天下太平，沒有怨敵，金銀寶藏、妻子眷屬，都能夠捨棄。在不堅固的事物中尋求堅固的佛法，爲了饒益一切眾生，使一切眾生獲得佛的無上智慧。
【English Translation】 English version Establishing the Bodhisattva path, opening the unsurpassed Bodhi (supreme enlightenment), possessing unsurpassed wisdom, cultivating the ten powers (ten powers of a Buddha), expanding the mind of all-knowing wisdom, attaining unobstructed wisdom, purifying all sentient beings, entering the realm of all Bodhisattvas, and protecting the Mahayana Buddha Bodhi (enlightenment of the Great Vehicle); like Bodhisattvas seeking the true Dharma, Bodhisattva Brave King, and countless other Bodhisattva Mahasattvas, for the sake of seeking the Dharma, they endure immeasurable suffering; even for those who slander the true Dharma, extremely evil people, those burdened by evil karma, and those who hold demonic practices, for the sake of the true Dharma, they bear all suffering in place of those evil people. Bodhisattva Mahasattvas, for the sake of seeking the Dharma, endure suffering on behalf of all beings, and dedicate their roots of goodness to all beings: enabling all beings to be free from all suffering and attain the path of peace and happiness; enabling all beings to be free from all suffering and enjoy the wonderful bliss of accomplishment; enabling all beings to forever extinguish the aggregates of suffering and attain the joy like a flash of lightning; enabling all beings to transcend the prison of suffering and possess the practice of ultimate wisdom; enabling all beings to see the path of peace and security and be free from the realms of suffering; enabling all beings to attain the love and joy of the Dharma, be fully endowed, and ultimately extinguish all suffering; enabling all beings to generate great compassion and desire to save all from the sea of suffering; enabling all beings to attain the joy of all Buddhas and cut off the suffering of birth and death; enabling all beings to attain incomparable pure joy, their bodies forever free from all suffering; enabling all beings to attain all supreme joy and ultimately possess the unobstructed joy of the Buddha. This is how Bodhisattva Mahasattvas, for the sake of seeking the Dharma, endure all suffering, dedicate their roots of goodness, protect all beings, and enable all beings to abide in the unobstructed liberation of Sarvajna (all-knowing wisdom). Bodhisattva Mahasattvas, for the sake of seeking the Dharma, because the Dharma is difficult to obtain, are able to relinquish the lands of the earth and the four seas, large and small cities, villages and settlements, the prosperity and happiness of the land, the flourishing of the people, gardens and bathing pools, the abundance of flowers and fruits, and all such immeasurable adornments, a peaceful world without enemies, gold and silver treasures, wives and families, all of which they are able to give up. In the midst of impermanent things, they seek the permanent Dharma, for the benefit of all sentient beings, enabling all sentient beings to attain the unsurpassed wisdom of the Buddha.
礙清凈解脫薩婆若道；如大勢妙德菩薩、勝趣王菩薩如是等無量菩薩摩訶薩，為求正法故，乃至一句一味，五體投地，敬禮頂受，正念三世諸佛勤求正法，于正法中，心常欣樂，修習諸愿，求離貪法，舍離世間帝王自在之法，樂求無上法王自在勝法；不念不著一切世間，以離世法自長養心，遠離一切世間惡語，寂靜安立諸佛所住。菩薩摩訶薩為求正法，以施四天下大地國土所攝善根迴向眾生：令一切眾生悉能捨離內外所有；令一切眾生能捨一切，心無中悔；令一切眾生不惜身命、資生之具，常求正法；令一切眾生悉得法利，斷除無量眾生疑惑；令一切眾生常樂正法，于諸佛法得深法愛；令一切眾生能捨身命、世間自在樂求佛法，大心修習無上菩提；令一切眾生恭敬尊重諸佛正法，能捨身命，究竟正法；令一切眾生護持佛法，修習如來難得聞法；令一切眾生悉得諸佛菩提明照，畢菩薩行，不由他悟；令一切眾生於諸佛法而得自在，拔出疑刺，心常清凈。是為菩薩摩訶薩為求難得法故，佈施國土善根迴向，令一切眾生知見滿足。
「複次，菩薩摩訶薩行法自在時，悉教斷除閻浮提內城邑聚落，一切屠殺二足、四足，普施無畏，離怨敵心，修菩薩行，以政治國，滅除眾生一切苦難，發起一切眾生安隱心寶，具足正直勝
【現代漢語翻譯】 現代漢語譯本 障礙清凈解脫和薩婆若道（一切智之道）；例如大勢妙德菩薩、勝趣王菩薩等無量菩薩摩訶薩，爲了尋求正法，甚至爲了得到一句一偈，五體投地，恭敬頂禮接受，正念三世諸佛，勤奮尋求正法，在正法中，內心常常歡喜，修習各種願望，尋求遠離貪慾的方法，捨棄世間帝王的自在之法，樂於尋求無上法王的自在殊勝之法；不思念不執著一切世間，以遠離世間法來滋養自己的心，遠離一切世間的惡語，寂靜安住于諸佛所住之處。菩薩摩訶薩爲了尋求正法，將佈施四天下大地國土所包含的善根迴向給眾生：使一切眾生都能捨棄內外所有；使一切眾生都能捨棄一切，心中沒有後悔；使一切眾生不吝惜身命、生活所需，常常尋求正法；使一切眾生都能得到法的利益，斷除無量眾生的疑惑；使一切眾生常常喜愛正法，對於諸佛的教法得到深厚的法愛；使一切眾生能夠捨棄身命、世間的自在，樂於尋求佛法，以大心修習無上菩提；使一切眾生恭敬尊重諸佛正法，能夠捨棄身命，究竟正法；使一切眾生護持佛法，修習如來難以聽聞的教法；使一切眾生都能得到諸佛菩提的明照，完成菩薩的修行，不需依靠他人開悟；使一切眾生在諸佛的教法中得到自在，拔除疑惑的刺，內心常常清凈。這是菩薩摩訶薩爲了尋求難得的法，佈施國土的善根迴向，使一切眾生的知見圓滿。 其次，菩薩摩訶薩在行法自在時，教導斷除閻浮提（我們所居住的這個世界）內的城邑聚落中一切屠殺二足、四足動物的行為，普遍施予無畏，遠離怨恨敵對之心，修習菩薩的修行，以政治理國家，消除眾生的一切苦難，發起一切眾生安穩的心寶，具足正直殊勝的品質。
【English Translation】 English version Obstructing pure liberation and the path to Sarvajña (the path of omniscience); like the Bodhisattva Mahasattvas such as Mahasthamaprapta (Great Strength) Bodhisattva, Wonderful Virtue Bodhisattva, and King of Superior Interests Bodhisattva, and countless others, for the sake of seeking the true Dharma, even for a single phrase or verse, they prostrate themselves with their five limbs touching the ground, respectfully receive it, and with right mindfulness, diligently seek the true Dharma from the Buddhas of the three times. In the true Dharma, their hearts are always joyful, they cultivate various vows, seek methods to abandon greed, forsake the freedom of worldly emperors, and joyfully seek the supreme freedom of the Dharma King; they do not think of or cling to anything in the world, they nourish their minds by distancing themselves from worldly dharmas, stay away from all worldly evil words, and peacefully abide where the Buddhas dwell. Bodhisattva Mahasattvas, for the sake of seeking the true Dharma, dedicate the roots of goodness contained in the land of the four continents to all sentient beings: may all sentient beings be able to abandon all that is internal and external; may all sentient beings be able to abandon everything without any regret in their hearts; may all sentient beings not be stingy with their lives or their necessities, and always seek the true Dharma; may all sentient beings be able to obtain the benefits of the Dharma, and eliminate the doubts of countless sentient beings; may all sentient beings always love the true Dharma, and develop a deep love for the Dharma of the Buddhas; may all sentient beings be able to abandon their lives and worldly freedom, joyfully seek the Buddha Dharma, and cultivate supreme Bodhi with a great mind; may all sentient beings respectfully honor the true Dharma of the Buddhas, be able to abandon their lives, and ultimately attain the true Dharma; may all sentient beings protect the Buddha Dharma, and cultivate the Dharma that is difficult for the Tathagata to hear; may all sentient beings be able to obtain the illumination of the Bodhi of the Buddhas, complete the practice of the Bodhisattva, and not rely on others for enlightenment; may all sentient beings obtain freedom in the Dharma of the Buddhas, remove the thorns of doubt, and have their minds always pure. This is how Bodhisattva Mahasattvas, for the sake of seeking the rare Dharma, dedicate the roots of goodness from the land, so that the knowledge and views of all sentient beings may be fulfilled. Furthermore, when Bodhisattva Mahasattvas practice the freedom of the Dharma, they teach the cessation of all slaughter of two-legged and four-legged animals in the cities and villages within Jambudvipa (the world we live in), universally bestow fearlessness, abandon hatred and enmity, cultivate the practice of the Bodhisattva, govern the country with righteousness, eliminate all the sufferings of sentient beings, awaken the treasure of peace in the hearts of all sentient beings, and possess upright and superior qualities.
妙心寶，能自具足三種戒法，亦令眾生具三種戒。菩薩摩訶薩以不殺等五戒善根迴向眾生：令一切眾生得長壽慧，具菩提心，命根無量；令一切眾生得無量壽，恭敬供養一切諸佛；令一切眾生具足修習，離老死法，一切眾難不能害命；令一切眾生逮得無量離病苦身，命根自在，能隨意住；令一切眾生得無盡命，盡未來劫，悉具修習菩薩所行，調伏化度一切眾生；令一切眾生得凈命門，十力善根皆悉來入；令一切眾生善根具足，壽命無量，諸愿成滿；令一切眾生悉見諸佛，修習無盡長壽善根；令一切眾生於如來家學諸所學，具足成就無盡命根，于聖法中得歡喜心；令一切眾生得無老病不死命根，無盡精進，安住佛智。是為菩薩摩訶薩以離殺等五戒善根迴向眾生，令一切眾生安住如來三種凈戒具足，究竟十力智慧。
「菩薩摩訶薩若見眾生殘害不仁，若人若獸，毀其男形，令身殘闕，受諸楚毒；見此苦已，起大慈悲而救度之，悉令貴樂珍寶具足。菩薩摩訶薩謂惡人言：『汝為何利造此惡業？隨汝所須盡相資給，汝今便可舍是惡業，不能正念，肆其貪慾，害彼自利，以求己樂，無有是處。如此惡行、諸不善法，一切如來所不讚嘆。』菩薩摩訶薩悉能捨離一切所有，令彼眾生不行惡業，又為彼人說微妙法，謂：『寂靜法
【現代漢語翻譯】 現代漢語譯本：妙心寶（菩薩名），能自己具足三種戒法，也令眾生具足三種戒。菩薩摩訶薩以不殺等五戒的善根迴向眾生：令一切眾生得到長壽和智慧，具足菩提心，生命根源無量；令一切眾生得到無量壽命，恭敬供養一切諸佛；令一切眾生具足修習，遠離老死之法，一切災難不能傷害生命；令一切眾生獲得無量遠離病苦的身體，生命根源自在，能隨意安住；令一切眾生得到無盡的生命，直到未來劫，都具足修習菩薩所行，調伏化度一切眾生；令一切眾生得到清凈的生命之門，十力（如來的十種力量）的善根都來進入；令一切眾生善根具足，壽命無量，所有願望都成就圓滿；令一切眾生都能見到諸佛，修習無盡長壽的善根；令一切眾生在如來之家學習一切所學，具足成就無盡的生命根源，在聖法中得到歡喜心；令一切眾生得到無老病不死的生命根源，無盡精進，安住于佛的智慧。這是菩薩摩訶薩以遠離殺生等五戒的善根迴向眾生，令一切眾生安住于如來的三種清凈戒律，具足究竟的十力智慧。 菩薩摩訶薩如果見到眾生殘害不仁，無論是人還是野獸，毀壞其男性的身體，使其身體殘缺，遭受各種痛苦；見到這種痛苦后，生起大慈悲心而救度他們，使他們都富貴快樂，珍寶具足。菩薩摩訶薩對惡人說：『你爲了什麼利益而造這種惡業？你所需要的我都儘量資助你，你現在就可以捨棄這種惡業，不能正念，放縱貪慾，傷害他人來求自己快樂，這是沒有道理的。這種惡行、各種不善之法，一切如來都不讚嘆。』菩薩摩訶薩能夠捨棄一切所有，使那些眾生不行惡業，又為他們說微妙的佛法，說：『寂靜之法』
【English Translation】 English version: The wondrous mind treasure (Bodhisattva's name) is able to fully possess the three precepts and also enables sentient beings to possess the three precepts. The Bodhisattva Mahasattva dedicates the roots of goodness from the five precepts, such as not killing, to sentient beings: May all sentient beings obtain longevity and wisdom, possess the Bodhi mind, and have immeasurable life force; may all sentient beings obtain immeasurable life, respectfully make offerings to all Buddhas; may all sentient beings fully cultivate, be free from the law of old age and death, and may all calamities not harm their lives; may all sentient beings attain immeasurable bodies free from sickness and suffering, with life force at ease, able to dwell at will; may all sentient beings obtain endless life, until the future kalpas, fully cultivate the practices of Bodhisattvas, tame and transform all sentient beings; may all sentient beings obtain the pure gate of life, and may the roots of goodness of the ten powers (the ten powers of the Tathagata) all enter; may all sentient beings have complete roots of goodness, immeasurable lifespan, and may all wishes be fulfilled; may all sentient beings see all Buddhas, cultivate endless roots of goodness for longevity; may all sentient beings learn all that is to be learned in the Tathagata's family, fully achieve endless life force, and obtain joy in the sacred Dharma; may all sentient beings obtain the life force of no old age, sickness, or death, with endless diligence, and dwell in the wisdom of the Buddha. This is how the Bodhisattva Mahasattva dedicates the roots of goodness from abstaining from killing and the other four precepts to sentient beings, enabling all sentient beings to dwell in the three pure precepts of the Tathagata, fully possessing the ultimate wisdom of the ten powers. If a Bodhisattva Mahasattva sees sentient beings cruelly harming others, whether humans or animals, destroying their male form, causing their bodies to be mutilated, and suffering all kinds of pain; upon seeing this suffering, they generate great compassion and rescue them, enabling them to be wealthy, happy, and possess treasures. The Bodhisattva Mahasattva says to the evil person: 'For what benefit do you commit this evil deed? I will provide you with whatever you need to the best of my ability. You can now abandon this evil deed. It is unreasonable to not have right mindfulness, indulge in greed, harm others to seek your own pleasure. Such evil actions and all unwholesome dharmas are not praised by all Tathagatas.' The Bodhisattva Mahasattva is able to give up all possessions, preventing those sentient beings from committing evil deeds, and also speaks the subtle Dharma to them, saying: 'The Dharma of tranquility.'
，長養凈行，除滅不善，修習慈心，不惱眾生。』時，彼惡人聞此法言，即舍惡行，修清凈業。菩薩摩訶薩以慈救善根迴向眾生：令一切眾生得佛大人陰藏之相；令一切眾生具足男形，得丈夫意，清凈梵行；令一切眾產生就丈夫無慾之身，乘無礙智，究竟不退；令一切眾生得大人身，永離欲心，無所染著；令一切眾生皆悉成就善男子法，諸佛讚歎，智慧具足；令一切眾生得大人力，具足成就十力善根；令一切眾生常得成就男子之形，堅固安住，未曾有法；令一切眾生於五欲中無著無縛，心得解脫，厭離三界，修菩薩行；令一切眾生皆得成就第一智人，一切信伏，皆受道化；令一切眾產生就菩薩丈夫深智，究竟一切大乘佛趣。是為菩薩摩訶薩救毀形者善根迴向，令一切眾生，皆悉救護諸善男子，生賢聖家，智慧具足，修習履行男子勝智，善能示現七丈夫趣，具足無上丈夫正法，常能化度一切眾生善根迴向，令一切眾生得佛清凈丈夫勝法。
「複次，菩薩摩訶薩若有如來興出於世，以大音聲普告一切：『如來出世！如來出世！』令一切眾生得聞佛音；聞佛音已，舍離自大、憍慢、放逸，得見諸佛，堅固安住，唸佛三昧，修佛境界，未曾廢忘，恭敬供養一切諸佛，常樂見佛，以百千劫難值遇故，廣為眾生說佛難遇；眾
【現代漢語翻譯】 現代漢語譯本：『增長清凈的行為，消除不善，修習慈悲心，不惱害眾生。』當時，那個惡人聽到這些佛法教誨，就捨棄了惡行，修習清凈的善業。菩薩摩訶薩以慈悲救護的善根迴向眾生：愿一切眾生獲得佛陀大人陰藏之相（佛的三十二相之一，指佛的男性性器官隱藏於體內），愿一切眾生具備男性的形體，擁有大丈夫的意志，清凈地修行梵行；愿一切眾產生就大丈夫無慾的身體，憑藉無礙的智慧，最終不退轉；愿一切眾生獲得大人的身體，永遠遠離慾望之心，沒有任何染著；愿一切眾生都成就善男子之法，受到諸佛的讚歎，智慧圓滿；愿一切眾生獲得大人的力量，圓滿成就十力（佛的十種力量）的善根；愿一切眾生常常成就男子的形體，堅定安住，獲得前所未有的佛法；愿一切眾生在五欲（色、聲、香、味、觸）中沒有執著和束縛，內心得到解脫，厭離三界（欲界、色界、無色界），修習菩薩的修行；愿一切眾生都成就第一智慧之人，一切眾生都信服，都接受佛法的教化；愿一切眾產生就菩薩大丈夫的深邃智慧，最終達到一切大乘佛法的境界。這是菩薩摩訶薩救護毀壞形體的人的善根迴向，愿一切眾生，都能夠救護諸善男子，出生在賢聖之家，智慧圓滿，修習和實踐男子的殊勝智慧，善於示現七丈夫的境界，圓滿無上的丈夫正法，常常能夠教化和度脫一切眾生。以這些善根迴向，愿一切眾生獲得佛陀清凈的丈夫殊勝之法。 『再者，菩薩摩訶薩如果遇到如來（佛的稱號）出現於世，以洪亮的聲音普遍告知一切：『如來出世了！如來出世了！』讓一切眾生都聽到佛的聲音；聽到佛的聲音后，捨棄自大、驕慢、放縱，得見諸佛，堅定安住，憶念佛的三昧（禪定），修習佛的境界，從不廢棄和忘記，恭敬供養一切諸佛，常常樂意見到佛，因為百千劫都難以遇到，所以廣泛地為眾生宣說佛的難遇；眾
【English Translation】 English version: 『Cultivate pure conduct, eliminate unwholesomeness, practice loving-kindness, and do not harm sentient beings.』 At that time, that evil person, upon hearing these Dharma teachings, immediately abandoned his evil deeds and cultivated pure actions. The Bodhisattva Mahasattva dedicates the merit of compassionate rescue to all beings: May all beings attain the mark of the Buddha's great man's hidden genitals (one of the thirty-two marks of a Buddha, referring to the Buddha's male sexual organ being concealed within the body); may all beings possess male form, have the will of a great man, and purely practice Brahmacharya; may all beings achieve the body of a great man without desire, relying on unobstructed wisdom, ultimately without regression; may all beings obtain the body of a great man, forever free from the mind of desire, without any attachment; may all beings all achieve the Dharma of a good man, praised by all Buddhas, with wisdom complete; may all beings obtain the power of a great man, fully achieving the roots of the ten powers (the ten powers of a Buddha); may all beings always achieve the form of a man, firmly abiding, obtaining unprecedented Dharma; may all beings be without attachment or bondage in the five desires (form, sound, smell, taste, touch), their minds liberated, weary of the three realms (desire realm, form realm, formless realm), practicing the Bodhisattva path; may all beings all achieve the person of the first wisdom, all believing and accepting the Dharma's teachings; may all beings achieve the profound wisdom of a Bodhisattva great man, ultimately reaching all the realms of the Great Vehicle of Buddhism. This is the Bodhisattva Mahasattva's dedication of merit for rescuing those with damaged forms, may all beings, be able to rescue all good men, be born into virtuous families, with wisdom complete, cultivate and practice the superior wisdom of men, be skilled in manifesting the seven states of a great man, complete the supreme righteous Dharma of a great man, and always be able to teach and liberate all beings. With these roots of goodness, may all beings obtain the Buddha's pure and superior Dharma of a great man. Furthermore, if a Bodhisattva Mahasattva encounters a Tathagata (title of a Buddha) appearing in the world, proclaiming to all with a loud voice: 『The Tathagata has appeared! The Tathagata has appeared!』 causing all beings to hear the Buddha's voice; upon hearing the Buddha's voice, abandoning self-importance, arrogance, and indulgence, seeing all Buddhas, firmly abiding, remembering the Buddha's Samadhi (meditative state), cultivating the Buddha's realm, never abandoning or forgetting, respectfully making offerings to all Buddhas, always delighting in seeing the Buddha, because it is difficult to encounter in hundreds of thousands of kalpas, therefore widely proclaiming to beings the difficulty of encountering a Buddha; all
生聞已，常欲樂見一切諸佛，心大歡喜，恭敬供養，尊重讚歎；于如來所聞諸佛名，于無量佛所種諸善根，修習增長。無量眾生因如來故，悉皆清凈；無量眾生因如來故，悉凈調伏。彼諸眾生於菩薩所，生善知識心；因菩薩故，諸眾生等悉具佛法，彼諸眾生無量劫中所修善根，悉作佛事。菩薩摩訶薩以嘆佛善根迴向眾生：令一切眾生常見諸佛，初不失時，如應受化，令佛歡喜；令一切眾生常樂見佛，未曾廢忘；令一切眾生修習智慧，能持一切諸佛法藏；令一切眾生不離佛法，于無量劫修菩薩行，常聞正法；令一切眾生得不忘念，悉持一切諸如來智；令一切眾生不念異業，正念諸佛，修習十力；令一切眾生隨方見佛，盡虛空界，一切如來，悉得奉見；令一切眾生得佛身自在，於一切世界現成佛道；令一切眾生於善知識所聞佛正法，于諸如來得不壞信；令一切眾生贊佛出世，皆悉不虛化度眾生，普令清凈。是為菩薩摩訶薩嘆佛出世善根迴向，令一切眾生，悉見諸佛如應受化于無上道，一切佛法究竟清凈。
「複次，菩薩摩訶薩佈施大地，或佈施佛，起立殿堂；或施菩薩及善知識，隨意所用；或施聖僧，造立坊舍；或奉父母，興建屋宅；或施餘人，聲聞、緣覺一切福田，諸乞求者；或施四眾，隨意受用，令無所乏；或
【現代漢語翻譯】 現代漢語譯本：聽聞這些之後，他們常常渴望見到一切諸佛，心中充滿歡喜，恭敬供養，尊重讚歎；在如來那裡聽聞諸佛的名號，在無量諸佛那裡種下各種善根，並加以修習增長。無量的眾生因為如來的緣故，都變得清凈；無量的眾生因為如來的緣故，都被調伏。那些眾生對於菩薩，生起善知識之心；因為菩薩的緣故，眾生都具備佛法，那些眾生在無量劫中所修的善根，都用來成就佛事。菩薩摩訶薩以讚歎佛的善根迴向給眾生：令一切眾生常常見到諸佛，從不失時機，如其所應地接受教化，令佛歡喜；令一切眾生常常樂於見到佛，從不曾廢忘；令一切眾生修習智慧，能夠持有一切諸佛的法藏；令一切眾生不離佛法，在無量劫中修菩薩行，常常聽聞正法；令一切眾生得到不忘的念力，能夠持有一切諸如來的智慧；令一切眾生不念其他業，正念諸佛，修習十力（如來的十種力量）；令一切眾生隨處見到佛，在盡虛空界，一切如來，都能奉見；令一切眾生得到佛身自在，在一切世界示現成佛之道；令一切眾生在善知識那裡聽聞佛的正法，對於諸如來得到不壞的信心；令一切眾生讚歎佛出世，都真實不虛地教化度脫眾生，普遍令其清凈。這就是菩薩摩訶薩讚歎佛出世的善根迴向，令一切眾生，都能見到諸佛，如其所應地接受教化，最終達到無上道，一切佛法究竟清凈。 「再者，菩薩摩訶薩佈施大地，或者佈施給佛，建造殿堂；或者佈施給菩薩和善知識，任其使用；或者佈施給聖僧，建造房舍；或者奉養父母，興建住宅；或者佈施給其他人，聲聞、緣覺一切福田，以及所有乞求者；或者佈施給四眾，任其受用，使其沒有缺乏；或者
【English Translation】 English version: Having heard this, they constantly desire to see all the Buddhas, their hearts filled with joy, respectfully making offerings, honoring and praising them; having heard the names of the Buddhas from the Tathagata, they plant various roots of goodness in the presence of countless Buddhas, and cultivate and increase them. Countless sentient beings, because of the Tathagata, all become pure; countless sentient beings, because of the Tathagata, are all tamed. Those sentient beings develop a mind of good knowledge towards the Bodhisattvas; because of the Bodhisattvas, all sentient beings are endowed with the Buddha Dharma, and the roots of goodness cultivated by those sentient beings in countless kalpas are all used to accomplish the work of the Buddha. The Bodhisattva Mahasattva dedicates the roots of goodness from praising the Buddha to sentient beings: may all sentient beings constantly see all the Buddhas, never missing the opportunity, receiving teachings as appropriate, making the Buddha happy; may all sentient beings always delight in seeing the Buddha, never forgetting; may all sentient beings cultivate wisdom, able to hold all the Dharma treasures of the Buddhas; may all sentient beings not be separated from the Buddha Dharma, practicing the Bodhisattva path in countless kalpas, constantly hearing the true Dharma; may all sentient beings obtain the power of non-forgetfulness, able to hold all the wisdom of the Tathagatas; may all sentient beings not think of other karmas, but rightly think of the Buddhas, cultivating the ten powers (the ten powers of the Tathagata); may all sentient beings see the Buddhas everywhere, in the entire space of the universe, all the Tathagatas, may they all be able to behold; may all sentient beings obtain the freedom of the Buddha's body, manifesting the path to Buddhahood in all worlds; may all sentient beings hear the true Dharma of the Buddha from good teachers, and obtain indestructible faith in the Tathagatas; may all sentient beings praise the Buddha's appearance in the world, truly and without falsehood, teaching and liberating sentient beings, universally making them pure. This is the dedication of the roots of goodness from the Bodhisattva Mahasattva praising the Buddha's appearance in the world, so that all sentient beings may see all the Buddhas, receive teachings as appropriate, and ultimately reach the unsurpassed path, with all the Buddha Dharma being ultimately pure. Furthermore, the Bodhisattva Mahasattva gives away land, or gives it to the Buddha, building palaces; or gives it to Bodhisattvas and good teachers, for them to use as they wish; or gives it to the holy Sangha, building monasteries; or supports parents, building houses; or gives it to others, the fields of merit for Sravakas and Pratyekabuddhas, and all those who beg; or gives it to the four assemblies, for them to use as they wish, so that they lack nothing; or
奉如來，造立塔廟；如是等施，隨彼受用，悉離怨敵一切恐怖。菩薩摩訶薩以施大地善根迴向：令一切眾生得薩婆若清凈佛地，究竟得到普賢菩薩所行彼岸；令一切眾生得大地陀羅尼，離癡正念，悉能受持諸佛妙法；令一切眾生持一切法，守護佛法；令一切眾生得大地等心，于眾生所清凈正直，不生惡念；令一切眾生持佛族姓，不斷佛種，次第成立一切菩薩諸地善根；令一切眾生普為一切作安隱依，悉令調伏，成就清凈；令一切眾生與如來等饒益眾生，安立佛力；令一切眾生悉為一切之所愛樂，安住諸佛所愛樂處；令一切眾生堅固安住如來諸力無畏法中；令一切眾生得薩婆若地，于諸佛法自在究竟。是為菩薩摩訶薩佈施大地善根迴向，令一切眾生界究竟如來清凈道地。
「複次，菩薩摩訶薩佈施僮使，或奉諸佛菩薩知識，為欲增長如來法故；或施僧寶、或奉給父母尊重福田；或復給施諸病瘦者，全濟其命，一切貧窮諸乞求者，皆悉施與；或施塔廟，供給灑掃；若有人能書寫佛經，為護法故，以無量億僮僕凈人給其使，令此諸給使，皆悉聰達，明瞭黠慧，柔軟調伏，常勤精進，未曾懈怠，成正直心、饒益心、安樂心、慈心、離怨敵心，此諸僮僕以如是心奉給於彼菩薩摩訶薩，隨彼受者方俗所宜，才能技術，以此僮
【現代漢語翻譯】 現代漢語譯本 供奉如來，建造佛塔寺廟；像這樣的佈施，隨著接受者的使用，都能遠離怨敵和一切恐懼。菩薩摩訶薩以佈施大地的善根迴向：愿一切眾生獲得薩婆若（一切智）清凈的佛地，最終達到普賢菩薩所行的彼岸；愿一切眾生獲得大地陀羅尼（總持），遠離愚癡，保持正念，都能受持諸佛的微妙法；愿一切眾生持守一切法，守護佛法；愿一切眾生獲得如大地般的心，對眾生清凈正直，不生惡念；愿一切眾生持守佛的族姓，不斷佛種，次第成就一切菩薩的諸地善根；愿一切眾生普遍成為一切的安穩依靠，都能被調伏，成就清凈；愿一切眾生與如來一樣饒益眾生，安立佛力；愿一切眾生都被一切所喜愛，安住在諸佛所喜愛的地方；愿一切眾生堅固安住在如來的諸力無畏法中；愿一切眾生獲得薩婆若地，在諸佛法中自在究竟。這是菩薩摩訶薩佈施大地的善根迴向，愿一切眾生界最終達到如來清凈道地。 「再者，菩薩摩訶薩佈施奴僕，或者供奉諸佛菩薩善知識，爲了增長如來之法；或者佈施僧寶，或者供養父母等值得尊敬的福田；或者佈施給那些生病瘦弱的人，完全救濟他們的生命，對於一切貧窮的乞求者，都全部施與；或者佈施佛塔寺廟，供給灑掃；如果有人能夠書寫佛經，爲了護持佛法，用無量億的奴僕和凈人供其使用，讓這些供使的人，都聰明通達，明瞭智慧，柔和調順，常常勤奮精進，從不懈怠，成就正直的心、饒益的心、安樂的心、慈悲的心、遠離怨敵的心，這些奴僕以這樣的心奉侍那位菩薩摩訶薩，隨著接受者所在地方的風俗習慣，才能技術，用這些奴
【English Translation】 English version By offering to the Tathagata and building stupas and temples; such giving, according to what is received, can remove all enemies and all fears. The Bodhisattva Mahasattva dedicates the merit of giving the earth: May all sentient beings attain the pure Buddha-ground of Sarvajna (all-knowing wisdom), ultimately reaching the other shore practiced by Samantabhadra Bodhisattva; may all sentient beings attain the Dharani (total retention) of the earth, be free from ignorance, maintain right mindfulness, and be able to uphold the wonderful Dharma of all Buddhas; may all sentient beings uphold all Dharmas and protect the Buddha Dharma; may all sentient beings attain a mind like the earth, be pure and upright towards sentient beings, and not generate evil thoughts; may all sentient beings uphold the Buddha's lineage, continue the Buddha's seed, and successively establish the good roots of all Bodhisattva grounds; may all sentient beings universally become a secure refuge for all, be tamed, and achieve purity; may all sentient beings benefit sentient beings like the Tathagata and establish the Buddha's power; may all sentient beings be loved by all, and dwell in the places loved by all Buddhas; may all sentient beings firmly dwell in the fearless Dharma of the Tathagata's powers; may all sentient beings attain the ground of Sarvajna, and be free and ultimately accomplished in all Buddha Dharmas. This is the dedication of the merit of the Bodhisattva Mahasattva's giving of the earth, may all sentient beings ultimately reach the pure path of the Tathagata. Furthermore, the Bodhisattva Mahasattva gives away servants, or offers to Buddhas, Bodhisattvas, and spiritual friends, in order to increase the Dharma of the Tathagata; or gives to the Sangha treasure, or offers to parents and other venerable fields of merit; or gives to those who are sick and weak, completely saving their lives, and gives to all poor beggars; or gives to stupas and temples, providing cleaning and sweeping; if someone can write Buddhist scriptures, for the sake of protecting the Dharma, using countless billions of servants and attendants to serve them, so that these servants are all intelligent and understanding, clear and wise, gentle and tamed, always diligent and zealous, never lazy, achieving an upright mind, a beneficial mind, a peaceful mind, a compassionate mind, and a mind free from enemies, these servants with such minds serve that Bodhisattva Mahasattva, according to the customs and skills of the place where the recipient is, using these servants
仆而施與之，悉是菩薩凈業所起，能令僮僕悅可彼意。菩薩摩訶薩以施僮使善根迴向：令一切眾生得調伏心，奉給諸佛，修習善根；令一切眾生隨順奉給一切諸佛，悉能聞持諸佛所說；令一切眾生隨意自在進現如來，常修正念，無餘噁心；令一切眾生紹繼佛種，隨順如來所攝善根；令一切眾生奉給如來，常不失時，所見諸佛，皆悉不虛；令一切眾生悉攝一切諸佛妙義，言辭清凈，遊行無畏；令一切眾生悉睹諸佛，樂觀無厭，于諸如來，不惜身命；令一切眾生得見諸佛，心無染著，離世所依；令一切眾生依止諸佛，遠離一切，世間吉祥；令一切眾生隨順佛趣，一向樂求無上菩提。是為菩薩摩訶薩佈施僮使善根迴向，令一切眾生永離垢染，得佛凈地如來法身自在無礙。菩薩摩訶薩以身佈施為給使時，舍離憍慢，謙下心、給使心、如大地心、忍一切苦心、供給一切無厭足心、無懈怠心，與一切貧賤眾生諸善根心，一切尊貴富樂，乃至童蒙愚小，皆悉恭敬供養心，堅固安住最勝法門，正念修習一切善根心。菩薩摩訶薩以身佈施善根迴向：令一切眾生僮使無乏，修菩薩行，心不退轉，未曾違失菩薩正義，一心專求菩薩之道，了達菩薩平等正法，得在如來種姓之數，修真實法，增菩薩行；令諸世間得凈佛法，深心解脫，究竟菩提；
{ "translations": [ "現代漢語譯本：如果佈施給僕人，這完全是菩薩清凈的業力所生，能使僕人感到高興和滿意。菩薩摩訶薩將佈施僕人的善根迴向：愿一切眾生都能調伏內心，侍奉諸佛，修習善根；愿一切眾生都能順從地侍奉一切諸佛，完全能夠聽聞並記住諸佛所說；愿一切眾生都能隨意自在地覲見如來，常修正念，沒有絲毫噁心；愿一切眾生都能繼承佛種，順從如來所攝取的善根；愿一切眾生都能侍奉如來，常不失時機，所見諸佛，都真實不虛；愿一切眾生都能完全領會一切諸佛的微妙義理，言辭清凈，無所畏懼；愿一切眾生都能見到諸佛，歡喜觀看而不知厭倦，對於諸如來，不吝惜身命；愿一切眾生都能見到諸佛，內心沒有染著，遠離世俗的依賴；愿一切眾生都能依止諸佛，遠離一切世間的吉祥；愿一切眾生都能順從佛的意趣，一心樂求無上菩提。這就是菩薩摩訶薩佈施僕人的善根迴向，愿一切眾生永遠脫離垢染，得到佛的清凈國土，如來法身自在無礙。菩薩摩訶薩以自身佈施作為僕役時，捨棄驕慢，以謙卑心、侍奉心、如大地般的心、忍受一切苦的心、供給一切不知滿足的心、不懈怠的心，以及與一切貧賤眾生分享善根的心，對於一切尊貴富樂，乃至年幼無知的孩童，都以恭敬供養的心，堅定安住于最殊勝的法門，正念修習一切善根。菩薩摩訶薩以自身佈施的善根迴向：愿一切眾生都不缺乏僕役，修菩薩行，心不退轉，不曾違背菩薩的正義，一心專求菩薩之道，了達菩薩平等正法，得以列入如來的種姓之中，修習真實法，增長菩薩的修行；愿諸世間都能得到清凈的佛法，內心深刻解脫，最終成就菩提；", "愿一切眾生都能成就如來無上智慧，得無礙辯才，具足一切諸佛功德，成就一切諸佛法，得一切諸佛所攝持，得一切諸佛所護念，得一切諸佛所讚歎，得一切諸佛所印可，得一切諸佛所加持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得一切諸佛所攝受，得一切諸佛所攝護，得一切諸佛所攝持，得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令一切眾生增長清凈勝大善根；令一切眾生向大功德，究竟一切智。
「菩薩摩訶薩復作是念：『以身供給所攝善根，令一切眾生善能給侍一切諸佛，其心調柔，常聞正法、受持法、守護法、不忘法、不壞法、不選擇法、不離法、善調伏法、善能調伏不調伏法、調伏寂滅法；令彼眾生於諸佛所，善能隨順以隨順功德；令一切眾生作第一塔，悉能堪受眾生供養；令一切眾生作第一福田，自然正覺無上菩提；令一切眾生作最勝福田，普能饒益一切眾生；令一切眾生悉作殊勝功德義藏，皆能窮盡善根源底；令一切眾生作凈妙福田，悉能出生果報無量；令一切眾生得勝出道，悉能超出一切世間；令一切眾生作第一調御，隨其所應悉能示導；令一切眾生得最勝陀羅尼，悉能受持諸如來法；令一切眾生逮得無量最勝法界，具足虛空無礙正道。』是為菩薩摩訶薩佈施己身善根迴向，令一切眾生逮得如來應供智身。
「菩薩摩訶薩悉得法愛，清凈喜心，能以自身普覆諸佛，常樂修習無上法寶，于諸佛所生父母心；欲得究竟無礙道法，成就無數那由他智慧妙寶、諸善根門，于諸如來無量法門，正念不忘，深解如來諸境界義；能以如來微密梵音，普雨一切諸佛法雨，如來法雲，遍覆一切而無所畏；能分別說一切智人地，具足究
【現代漢語翻譯】 現代漢語譯本 愿一切眾生增長清凈殊勝的善根；愿一切眾生趨向大功德，最終成就一切智慧。
菩薩摩訶薩又這樣想：『以自身佈施所攝取的善根，愿一切眾生都能善於侍奉一切諸佛，內心調柔，常聞正法、受持正法、守護正法、不忘正法、不毀壞正法、不選擇正法、不捨離正法、善於調伏正法、善於調伏未被調伏的法、調伏寂滅的法；愿他們能在諸佛那裡，善於隨順，以隨順的功德；愿一切眾生都成為第一寶塔，都能堪受眾生的供養；愿一切眾生都成為第一福田，自然覺悟無上菩提（bódhī，覺悟）；愿一切眾生都成為最殊勝的福田，普遍能夠饒益一切眾生；愿一切眾生都成為殊勝功德的寶藏，都能窮盡善根的根源；愿一切眾生都成為清凈微妙的福田，都能出生無量果報；愿一切眾生獲得殊勝的解脫之道，都能超出一切世間；愿一切眾生都成為第一調御師，隨其所應都能引導教化；愿一切眾生獲得最殊勝的陀羅尼（dhāraṇī，總持），都能受持諸如來的法；愿一切眾生獲得無量最殊勝的法界，具足虛空無礙的正道。』這就是菩薩摩訶薩佈施自身善根的迴向，愿一切眾生獲得如來應供的智慧之身。
菩薩摩訶薩完全獲得對法的愛樂，清凈歡喜的心，能夠以自身普遍覆蓋諸佛，常樂於修習無上法寶，對於諸佛生起如父母般的心；想要獲得究竟無礙的道法，成就無數那由他（nayuta，數量單位）智慧妙寶、諸善根之門，對於諸如來無量的法門，正念不忘，深刻理解如來諸境界的意義；能夠以如來微妙的梵音，普遍降下一切諸佛的法雨，如來的法雲，遍覆一切而無所畏懼；能夠分別解說一切智人的境界，具足究竟的智慧。
【English Translation】 English version May all sentient beings increase in pure and supreme roots of goodness; may all sentient beings turn towards great merit, ultimately attaining all wisdom.
A Bodhisattva Mahāsattva further contemplates: 『By offering the roots of goodness accumulated through my body, may all sentient beings be able to serve all Buddhas well, with their minds gentle, constantly hearing the true Dharma, receiving the Dharma, protecting the Dharma, not forgetting the Dharma, not destroying the Dharma, not choosing the Dharma, not abandoning the Dharma, being skilled in subduing the Dharma, being skilled in subduing the unsubdued Dharma, subduing the Dharma of quiescence; may they, in the presence of all Buddhas, be skilled in following, with the merit of following; may all sentient beings become the foremost stupa, able to receive the offerings of sentient beings; may all sentient beings become the foremost field of merit, naturally awakening to unsurpassed Bodhi (bódhī, enlightenment); may all sentient beings become the most supreme field of merit, universally benefiting all sentient beings; may all sentient beings become a treasury of supreme merit, all able to exhaust the source of good roots; may all sentient beings become a pure and wondrous field of merit, all able to produce immeasurable karmic results; may all sentient beings attain the supreme path of liberation, all able to transcend all realms of existence; may all sentient beings become the foremost tamer, able to guide and teach according to their needs; may all sentient beings attain the most supreme Dharani (dhāraṇī, mnemonic device), all able to uphold the Dharma of all Tathagatas; may all sentient beings attain the immeasurable and most supreme Dharma realm, fully possessing the unobstructed right path of space.』 This is the Bodhisattva Mahāsattva』s dedication of the roots of goodness from offering their own body, wishing that all sentient beings attain the wisdom body of a Tathagata worthy of offerings.
A Bodhisattva Mahāsattva fully attains love for the Dharma, a pure and joyful mind, able to universally cover all Buddhas with their own body, constantly delighting in cultivating the unsurpassed Dharma treasure, giving rise to a parental heart towards all Buddhas; desiring to attain the ultimate unobstructed path of Dharma, accomplishing countless nayutas (nayuta, a unit of number) of wisdom jewels, the gates of all good roots, with regard to the immeasurable Dharma gates of all Tathagatas, with right mindfulness and without forgetting, deeply understanding the meaning of the realms of all Tathagatas; able to universally rain down the Dharma rain of all Buddhas with the subtle Brahma sound of the Tathagata, the Dharma cloud of the Tathagata, covering all without fear; able to separately explain the realm of the all-knowing one, fully possessing ultimate wisdom.
竟薩婆若乘，以無量無邊大法成滿諸根。菩薩摩訶薩于諸佛所聞甚深法，歡喜無量，修習正道，自能除滅一切疑惑，又令眾生歡喜無量，疑網悉除，功德成滿，善根具足，修習無量法門，普行大愿，饒益眾生，安住不動金剛藏智，正心專求無上菩提，悉能嚴凈一切佛剎，恭敬親近無量如來。菩薩摩訶薩安住此法，自身普覆一切諸佛，以此善根迴向眾生：令一切眾生妙身具足，悉能普覆一切諸佛；令一切眾生依如來住，常見諸佛，未曾遠離；令一切眾生得最勝身，具足一切功德智慧；令一切眾生行離有梵行，能令一切諸佛歡喜；令一切眾生得無我所身，於我、我所，心無所著；令一切眾生悉能分身遍一切剎，于諸世界而無來去；令一切眾生得自在身，離我、我所，自在遊方；令一切眾生出生佛身，處在如來無上身家；令一切眾生得法力身，安住法座忍力，成就心不可壞；令一切眾生得無比身，具足如來清凈法身；令一切眾生得出世間功德之身，于空法界而得出生。是為菩薩摩訶薩自身覆佛所攝善根迴向眾生，令一切眾產生三世佛勝妙功德。
「菩薩摩訶薩以身佈施一切眾生時，作如是念：『令一切眾產生就善根；令一切眾生常念善根；令一切眾生能為明燈；令一切眾生安隱樂住；令一切眾生得法藏腹，悉能含受一
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩最終以一切智乘（薩婆若乘，Sarvajna-yana，指佛的智慧）成就，以無量無邊的大法圓滿諸根（指眼、耳、鼻、舌、身、意六根）。菩薩摩訶薩在諸佛處聽聞甚深佛法，歡喜無量，修習正道，自己能夠消除一切疑惑，又能使眾生歡喜無量，一切疑惑之網全部消除，功德圓滿，善根具足，修習無量法門，普遍實行大愿，饒益眾生，安住于不動搖的金剛藏智（Vajragarbha-jnana，指堅固如金剛的智慧），以正直的心專一尋求無上菩提（Anuttara-samyak-sambodhi，指無上正等正覺），能夠莊嚴清凈一切佛剎（Buddha-ksetra，指佛所居住的國土），恭敬親近無量如來（Tathagata，指佛的十號之一）。菩薩摩訶薩安住於此法，自身普遍覆蓋一切諸佛，以此善根迴向眾生：使一切眾生妙身具足，都能普遍覆蓋一切諸佛；使一切眾生依如來而住，常見諸佛，不曾遠離；使一切眾生得到最殊勝的身體，具足一切功德智慧；使一切眾生修行遠離有漏的清凈梵行（Brahmacarya，指清凈的修行），能夠使一切諸佛歡喜；使一切眾生得到無我所的身體，對於我、我所，心中沒有執著；使一切眾生都能分身遍佈一切佛剎，在各個世界而無來去；使一切眾生得到自在的身體，遠離我、我所，自在遊歷各方；使一切眾生出生佛身，處於如來無上的身家；使一切眾生得到法力之身，安住於法座的忍力，成就不可壞的心；使一切眾生得到無比的身體，具足如來清凈的法身（Dharmakaya，指佛的法性身）；使一切眾生得到出世間功德之身，在空法界而得出生。這是菩薩摩訶薩自身覆蓋諸佛所攝取的善根迴向眾生，使一切眾生能夠成就三世諸佛殊勝的功德。 菩薩摩訶薩以身體佈施一切眾生時，作這樣的念頭：『使一切眾產生就善根；使一切眾生常常憶念善根；使一切眾生能夠成為明燈；使一切眾生安穩快樂地居住；使一切眾生得到法藏之腹，都能含受一'
【English Translation】 English version: The Bodhisattva Mahasattva ultimately achieves the Sarvajna-yana (the vehicle of omniscience, referring to the wisdom of the Buddha), fulfilling all roots (referring to the six senses: eyes, ears, nose, tongue, body, and mind) with immeasurable and boundless great Dharma. The Bodhisattva Mahasattva, having heard the profound Dharma from all Buddhas, rejoices immeasurably, practices the right path, is able to eliminate all doubts himself, and also causes immeasurable joy in sentient beings, with all nets of doubt completely removed. Their merits are perfected, their roots of goodness are complete, they practice immeasurable Dharma doors, universally carry out great vows, benefit sentient beings, abide in the unmoving Vajragarbha-jnana (diamond-womb wisdom, referring to wisdom as firm as a diamond), with a righteous mind single-mindedly seeking Anuttara-samyak-sambodhi (supreme perfect enlightenment), able to adorn and purify all Buddha-ksetras (Buddha-lands, the lands where Buddhas reside), respectfully approaching immeasurable Tathagatas (one of the ten epithets of a Buddha). The Bodhisattva Mahasattva, abiding in this Dharma, universally covers all Buddhas with his own body, and with this root of goodness, dedicates it to sentient beings: May all sentient beings have perfect wonderful bodies, able to universally cover all Buddhas; may all sentient beings abide in the Tathagata, constantly see all Buddhas, never being separated; may all sentient beings obtain the most supreme body, complete with all merits and wisdom; may all sentient beings practice pure Brahmacarya (pure conduct, referring to pure practice) that is free from outflows, able to make all Buddhas rejoice; may all sentient beings obtain a body without self, without attachment in their minds to self or what belongs to self; may all sentient beings be able to manifest bodies throughout all Buddha-lands, without coming or going in all worlds; may all sentient beings obtain a free body, free from self and what belongs to self, freely traveling in all directions; may all sentient beings be born into the body of a Buddha, dwelling in the supreme family of the Tathagata; may all sentient beings obtain a body of Dharma power, abiding in the power of patience on the Dharma seat, achieving an indestructible mind; may all sentient beings obtain an incomparable body, complete with the pure Dharmakaya (Dharma body, referring to the Dharma nature body of the Buddha) of the Tathagata; may all sentient beings obtain a body of merits that transcends the world, being born in the empty Dharma realm. This is the Bodhisattva Mahasattva's dedication of the roots of goodness gathered by covering all Buddhas with his own body, to sentient beings, so that all sentient beings may achieve the supreme merits of the Buddhas of the three times. When the Bodhisattva Mahasattva gives his body as alms to all sentient beings, he makes this thought: 'May all sentient beings achieve roots of goodness; may all sentient beings constantly remember roots of goodness; may all sentient beings be able to be a lamp of light; may all sentient beings dwell in peace and happiness; may all sentient beings obtain a womb of Dharma treasure, able to contain one'
切眾生；令一切眾生作世間明，滅除眾闇；令一切眾生悉作一切善根因緣，為善知識展轉相成，開示正道，得無上樂；令一切眾生作明凈日。』菩薩摩訶薩以身佈施一切眾生所攝善根迴向眾生：令一切眾生究竟諸佛智慧道地；令一切眾生隨順正道，悉令究竟無上菩提；令一切眾生常處佛會，悉受正化；令一切眾生威儀具足，成就諸佛清凈威儀；令一切眾生悉得涅槃，深解法義；令一切眾生悉得勝法而無厭足，常遇勝法，生如來家；令一切眾生舍世希望，逮得如來真實希望；令一切眾生坐菩提樹，出生無量清凈善根；令一切眾生摧滅一切煩惱怨敵，發無害心；令一切眾生得無畏法，悉能護持一切佛法。是為菩薩摩訶薩佈施自身善根迴向，令一切眾生饒益安隱，得無上法。
「菩薩摩訶薩自以己身奉給諸佛，於一切如來生報恩心、生父母心；于諸佛所生清凈深心；以明凈心，受持菩提，得諸佛法，舍世間法，生如來家，隨順諸佛，守護自法，遠離一切眾魔境界，修佛境界，自以己身成就一切諸佛法器。菩薩摩訶薩修如是法自身，奉給一切諸佛所攝善根迴向眾生：令一切眾生安住凈心，一切智寶而自莊嚴；令一切眾生得調伏眾生與其同事，遠離一切諸不善業；令一切眾生得不壞眷屬，悉能攝持諸佛正法；令一切眾生悉
【現代漢語翻譯】 現代漢語譯本：『（菩薩）使一切眾生，成為世間的光明，滅除一切黑暗；使一切眾生，都成為一切善根的因緣，作為善知識互相成就，開示正道，獲得無上的快樂；使一切眾生，都成為明凈的太陽。』菩薩摩訶薩以自身佈施一切眾生所攝取的善根，迴向給眾生：使一切眾生，最終達到諸佛的智慧道地；使一切眾生，隨順正道，都最終達到無上菩提（無上覺悟）；使一切眾生，常處在佛的集會中，都接受正法的教化；使一切眾生，威儀具足，成就諸佛清凈的威儀；使一切眾生，都得到涅槃（寂滅），深刻理解佛法的意義；使一切眾生，都得到殊勝的佛法而沒有厭足，常常遇到殊勝的佛法，生在如來的家中；使一切眾生，捨棄世間的希望，獲得如來真實的希望；使一切眾生，坐在菩提樹下，出生無量清凈的善根；使一切眾生，摧毀一切煩惱怨敵，發起無害之心；使一切眾生，得到無畏的佛法，都能護持一切佛法。這就是菩薩摩訶薩佈施自身善根的迴向，使一切眾生得到饒益安穩，獲得無上的佛法。 『菩薩摩訶薩自己以自身奉獻給諸佛，對於一切如來生起報恩的心、生起父母的心；對於諸佛生起清凈深邃的心；以明凈的心，受持菩提（覺悟），得到諸佛的佛法，捨棄世間的法，生在如來的家中，隨順諸佛，守護自己的佛法，遠離一切諸魔的境界，修習佛的境界，自己以自身成就一切諸佛的法器。菩薩摩訶薩修習這樣的法自身，奉獻給一切諸佛所攝取的善根，迴向給眾生：使一切眾生安住在清凈的心中，以一切智寶（佛的智慧）來莊嚴自己；使一切眾生得到調伏眾生並與其同事的能力，遠離一切諸不善的業；使一切眾生得到不壞的眷屬，都能攝持諸佛的正法；使一切眾生都能夠』
【English Translation】 English version: 『(The Bodhisattva) causes all sentient beings to become the light of the world, eliminating all darkness; causes all sentient beings to become the causes and conditions for all good roots, mutually supporting each other as good teachers, revealing the right path, and attaining supreme joy; causes all sentient beings to become the bright and clear sun.』 The Bodhisattva Mahasattva, through the good roots accumulated by offering his own body to all sentient beings, dedicates these merits to all sentient beings: May all sentient beings ultimately reach the wisdom path of all Buddhas; may all sentient beings follow the right path and ultimately attain unsurpassed Bodhi (supreme enlightenment); may all sentient beings always be in the assembly of Buddhas and receive the teachings of the Dharma; may all sentient beings be complete in their deportment, achieving the pure deportment of all Buddhas; may all sentient beings attain Nirvana (extinction), deeply understanding the meaning of the Dharma; may all sentient beings attain the supreme Dharma without satiety, always encountering the supreme Dharma, and be born into the family of the Tathagata; may all sentient beings abandon worldly hopes and attain the true hope of the Tathagata; may all sentient beings sit under the Bodhi tree, giving rise to immeasurable pure good roots; may all sentient beings destroy all afflictions and enemies, and generate a harmless mind; may all sentient beings attain the fearless Dharma and be able to uphold all the Buddha's teachings. This is the dedication of the Bodhisattva Mahasattva's own good roots, benefiting all sentient beings, bringing them peace and security, and enabling them to attain the supreme Dharma. 『The Bodhisattva Mahasattva offers his own body to all Buddhas, generating a heart of gratitude and a heart of parental love towards all Tathagatas; generating a pure and profound heart towards all Buddhas; with a clear and pure heart, receiving and upholding Bodhi (enlightenment), attaining the Dharma of all Buddhas, abandoning worldly dharmas, being born into the family of the Tathagata, following all Buddhas, protecting his own Dharma, staying away from all the realms of demons, cultivating the realm of the Buddha, and using his own body to become a vessel for all the Buddhas' Dharma. The Bodhisattva Mahasattva cultivates such a Dharma himself, offering the good roots accumulated by all Buddhas to all sentient beings, dedicating these merits to all sentient beings: May all sentient beings abide in a pure heart, adorning themselves with the jewel of all-knowing wisdom (Buddha's wisdom); may all sentient beings attain the ability to tame sentient beings and work together with them, staying away from all unwholesome actions; may all sentient beings attain indestructible families, able to uphold the true Dharma of all Buddhas; may all sentient beings be able to』
為如來清凈弟子，成就灌頂菩薩之地；令一切眾生悉為諸佛之所攝護，遠離一切諸惡知識；令一切眾生隨順諸佛，修習最勝生地菩薩法行；令一切眾生入佛境界，悉皆得受一切智記；令一切眾生與如來等，于諸佛法而得自在；令一切眾生悉為諸佛之所攝取，行無著業；令一切眾生悉為諸佛第一侍者，智慧具足，悅可諸佛。是為菩薩摩訶薩身奉事佛善根迴向無上菩提，迴向救護一切眾生，迴向眾生超出三界，迴向自心悉令清凈，迴向無量廣大菩提，迴向諸佛照明智慧，迴向己身為佛所攝，迴向受持一切佛法，迴向樂求一切佛法，迴向善根悉與三世諸如來等，迴向清涼心得一切佛法。◎
「◎菩薩摩訶薩佈施國土時，舍世帝王自在之心，無著無縛，不求自在，遠離惡業，普于眾生，悉起饒益安樂之心。菩薩摩訶薩以施國土善根迴向：令一切眾生遠離愚癡，明識業報；令一切眾生不樂世法；令一切眾生不著一切世間生處；令一切眾生不取世界堅固之相；令一切眾生心不染著陰界諸入；令一切眾生心不染著我、我所法；令一切眾生心不忘失諸菩薩行；令一切眾生未曾舍離諸善知識；令一切眾生能悉受持菩薩願行；令一切眾生諸善知識，皆悉歡喜。菩薩摩訶薩以施國土善根迴向：令一切眾生得法王處，于自在法，得到彼岸
【現代漢語翻譯】 現代漢語譯本 爲了使如來清凈的弟子，成就灌頂菩薩的地位；使一切眾生都被諸佛所攝護，遠離一切惡知識；使一切眾生隨順諸佛，修習最殊勝的菩薩法行；使一切眾生進入佛的境界，都得到一切智的授記；使一切眾生與如來平等，在諸佛的教法中獲得自在；使一切眾生都被諸佛所攝取，行無執著的業；使一切眾生都成為諸佛的第一侍者，智慧具足，令諸佛喜悅。這是菩薩摩訶薩以身奉事佛的善根迴向無上菩提（無上覺悟），迴向救護一切眾生，迴向眾生超出三界（欲界、色界、無色界），迴向自心完全清凈，迴向無量廣大的菩提，迴向諸佛照明的智慧，迴向自身被佛所攝受，迴向受持一切佛法，迴向樂於尋求一切佛法，迴向善根與三世（過去、現在、未來）諸如來平等，迴向清涼的心獲得一切佛法。 菩薩摩訶薩佈施國土時，捨棄世俗帝王的自在之心，無執著無束縛，不求自在，遠離惡業，普遍對眾生，都生起饒益安樂之心。菩薩摩訶薩以佈施國土的善根迴向：使一切眾生遠離愚癡，明瞭認識業報；使一切眾生不貪戀世俗的法；使一切眾生不執著一切世間生處；使一切眾生不執取世界堅固的表象；使一切眾生心不染著陰（五蘊）、界（十八界）、諸入（十二入）；使一切眾生心不染著我、我所法；使一切眾生心不忘失諸菩薩的修行；使一切眾生不曾舍離諸善知識；使一切眾生能夠完全受持菩薩的願行；使一切眾生的善知識，都感到歡喜。菩薩摩訶薩以佈施國土的善根迴向：使一切眾生得到法王（佛）的地位，在自在的法中，到達彼岸（涅槃）。
【English Translation】 English version For the pure disciples of the Tathagata (如來, the Thus Come One), to achieve the position of an Anointed Bodhisattva; to have all sentient beings protected by all Buddhas, and to be far from all evil teachers; to have all sentient beings follow the Buddhas, and cultivate the most excellent Bodhisattva practices; to have all sentient beings enter the realm of the Buddha, and all receive the prediction of Omniscience; to have all sentient beings be equal to the Tathagata, and attain freedom in the Buddhadharma; to have all sentient beings be taken in by all Buddhas, and perform actions without attachment; to have all sentient beings be the foremost attendants of all Buddhas, with wisdom complete, and pleasing to all Buddhas. This is the Bodhisattva Mahasattva's (菩薩摩訶薩, Great Bodhisattva) dedication of the roots of goodness from serving the Buddha to unsurpassed Bodhi (菩提, enlightenment), dedicating to saving all sentient beings, dedicating to sentient beings transcending the Three Realms (三界, the realms of desire, form, and formlessness), dedicating to one's own mind being completely pure, dedicating to immeasurable and vast Bodhi, dedicating to the wisdom illuminated by all Buddhas, dedicating to oneself being taken in by the Buddha, dedicating to upholding all Buddhadharma, dedicating to joyfully seeking all Buddhadharma, dedicating the roots of goodness to be equal to all Tathagatas of the three times (三世, past, present, and future), dedicating to a cool and calm mind attaining all Buddhadharma. When a Bodhisattva Mahasattva gives away a country, they relinquish the mind of a worldly emperor's freedom, without attachment or bondage, not seeking freedom, staying away from evil deeds, and universally towards all sentient beings, they give rise to a mind of benefiting and bringing happiness. The Bodhisattva Mahasattva dedicates the roots of goodness from giving away a country: to have all sentient beings be far from ignorance, and clearly understand karmic retribution; to have all sentient beings not be attached to worldly dharmas; to have all sentient beings not be attached to any worldly place of birth; to have all sentient beings not grasp the solid appearance of the world; to have all sentient beings' minds not be defiled by the skandhas (陰, aggregates), realms (界, the eighteen realms), and entrances (入, the twelve entrances); to have all sentient beings' minds not be defiled by the dharma of self and what belongs to self; to have all sentient beings' minds not forget the practices of all Bodhisattvas; to have all sentient beings never abandon all good teachers; to have all sentient beings be able to fully uphold the vows and practices of Bodhisattvas; to have all sentient beings' good teachers be joyful. The Bodhisattva Mahasattva dedicates the roots of goodness from giving away a country: to have all sentient beings attain the position of the Dharma King (法王, Buddha), and in the dharma of freedom, reach the other shore (彼岸, Nirvana).
；令一切眾生得法王法，調伏一切結王怨敵；令一切眾生與法王同止，讚歎佛法如來智慧；令一切眾生住佛境界法王之家，能自在轉無上法輪；令一切眾生出生如來巧妙方便，得法自在，護持佛法，永使不絕；令一切眾生護持無量法王正法，皆悉成就勝大菩薩；令一切眾生於凈法界，得為法王，出興於世，相繼不絕；令一切眾生於諸世界作智慧王，調伏成熟一切眾生；令一切眾生普為法界、虛空界等世界眾生作法施主，建立一切諸眾生界于摩訶衍；令一切眾生得法王法，與三世佛善根齊等。是為菩薩摩訶薩佈施王位善根迴向，令一切眾生，皆悉究竟安隱之處。
「菩薩摩訶薩見有人來乞王京都、嚴飾大城，以歡喜心施、不亂心施、一向正求菩提心施、無量願心施、大慈心施、大悲心施、清涼心施、為利一切眾生故施、自安立摩訶衍故施、以諸佛法平等心施、行善法心施、欲一切智王心施、求法王自在意故施、欲增上智慧心施、欲一切清凈功德心施、堅固廣大心施、長養一切善根故施、遠離眾魔恐怖具足佛智故施、安住菩薩心力故施、究竟一切境界一切智菩薩所行及諸大愿故施。菩薩摩訶薩佈施京都、嚴飾大城所攝善根迴向眾生：令一切眾生凈一切剎施佛令住；令一切眾生常樂阿蘭若處，安住寂靜；令一切眾生不
【現代漢語翻譯】 現代漢語譯本：愿一切眾生獲得法王的教法，調伏一切煩惱的怨敵；愿一切眾生與法王同住，讚歎佛陀的教法和如來的智慧；愿一切眾生安住于佛的境界，即法王之家，能夠自在地轉動無上的法輪；愿一切眾生生出如來巧妙的方便法門，獲得教法的自在，護持佛法，使其永不中斷；愿一切眾生護持無量法王的真正教法，都能夠成就殊勝的大菩薩；愿一切眾生在清凈的法界中，成為法王，出現於世間，相繼不斷；愿一切眾生在各個世界中成為智慧之王，調伏和成熟一切眾生；愿一切眾生普遍為法界、虛空界等世界的眾生作教法的施主，在摩訶衍（大乘）中建立一切眾生界；愿一切眾生獲得法王的教法，與三世諸佛的善根相等。這是菩薩摩訶薩佈施王位的善根迴向，愿一切眾生都能夠最終到達安穩之處。 菩薩摩訶薩見到有人來乞求王都、裝飾華麗的城市，以歡喜心佈施、不散亂心佈施、一心正求菩提心佈施、無量願心佈施、大慈心佈施、大悲心佈施、清涼心佈施、爲了利益一切眾生而佈施、爲了自己安立於摩訶衍（大乘）而佈施、以諸佛的教法平等心佈施、以行善法的心佈施、想要獲得一切智慧王的心佈施、爲了求得法王的自在意而佈施、想要增長智慧的心佈施、想要獲得一切清凈功德的心佈施、以堅固廣大的心佈施、爲了長養一切善根而佈施、爲了遠離眾魔的恐怖並具足佛的智慧而佈施、爲了安住菩薩的心力而佈施、爲了究竟一切境界、一切智菩薩所行以及諸大愿而佈施。菩薩摩訶薩佈施王都、裝飾華麗的城市所攝取的善根迴向給眾生：愿一切眾生清凈一切佛剎，佈施給佛令其安住；愿一切眾生常常喜愛阿蘭若（寂靜處），安住于寂靜；愿一切眾生不
【English Translation】 English version: May all sentient beings obtain the Dharma King's teachings, subdue all the enemies of afflictions; may all sentient beings dwell with the Dharma King, praising the Buddha's teachings and the Tathagata's wisdom; may all sentient beings abide in the Buddha's realm, the Dharma King's home, able to freely turn the unsurpassed Dharma wheel; may all sentient beings give rise to the Tathagata's skillful means, attain freedom in the Dharma, protect the Buddha's teachings, and ensure they never cease; may all sentient beings protect the immeasurable Dharma King's true Dharma, all achieving the supreme great Bodhisattva; may all sentient beings in the pure Dharma realm become Dharma Kings, appearing in the world, succeeding one another without end; may all sentient beings in all worlds become Kings of Wisdom, subduing and maturing all sentient beings; may all sentient beings universally become Dharma benefactors for sentient beings in the Dharma realm, the space realm, and other worlds, establishing all sentient being realms in the Mahayana; may all sentient beings obtain the Dharma King's teachings, equal to the roots of goodness of the Buddhas of the three times. This is the Bodhisattva Mahasattva's dedication of the roots of goodness from giving away the kingdom, wishing that all sentient beings may ultimately reach a place of peace and security. When a Bodhisattva Mahasattva sees someone coming to beg for a royal capital, a splendidly adorned city, they give with a joyful heart, a non-distracted heart, a heart solely seeking Bodhi, a heart of immeasurable vows, a heart of great compassion, a heart of great pity, a heart of coolness, giving for the benefit of all sentient beings, giving for establishing oneself in the Mahayana, giving with an equal heart of the Buddhas' teachings, giving with a heart of practicing good Dharma, giving with a heart desiring to become the King of All Wisdom, giving for the sake of obtaining the Dharma King's freedom, giving with a heart desiring to increase wisdom, giving with a heart desiring all pure merits, giving with a firm and vast heart, giving for the sake of nurturing all roots of goodness, giving for the sake of being free from the fear of all demons and possessing the Buddha's wisdom, giving for the sake of abiding in the Bodhisattva's heart power, giving for the sake of ultimately achieving all realms, the practices of the All-Knowing Bodhisattva, and all great vows. The Bodhisattva Mahasattva dedicates the roots of goodness acquired from giving away the royal capital and the splendidly adorned city to sentient beings: May all sentient beings purify all Buddha lands, giving them to the Buddhas to dwell in; may all sentient beings always delight in the Aranya (secluded places), abiding in tranquility; may all sentient beings not
著一切國土、都邑、聚落、大小諸城，究竟離欲，得上寂靜；令一切眾生心不親近一切世間，悉皆永離世間語言；令一切眾生得離欲心，佈施所有，心不中悔；令一切眾生不著家業，得凈直心；令一切眾生悉舍一切，無所縛著，善施成就；令一切眾生不著住處，舍離一切居家貪著；令一切眾生舍諸苦惱，除滅一切恐怖憂戚；令一切眾生以一切世界為嚴凈剎，奉施諸佛。是為菩薩摩訶薩佈施京都、嚴飾大城善根迴向，令一切眾生嚴凈佛住。
「菩薩摩訶薩佈施寶女、侍人、眷屬，技術悉備，才能巧妙，善於言戲，威儀具足，奉給恭順，能感人心，世間功德，無不備舉，莊嚴綺麗，回動天人，言音和雅而無粗陋，侍主盡禮，不失其意，姿容殊妙，見者無厭。千億技直，供侍寶女，皆是菩薩凈業果報，而用佈施，以無著心施、離虛妄心施、不縛一切欲施、於一切色無所著施、不貪慾樂施、離欲覺觀施、于寶女形色不生想施。菩薩摩訶薩佈施寶女眷屬善根迴向，迴向一切眾生出離生死、迴向悉得諸佛喜樂、迴向不堅固中而得堅固、迴向金剛界智不可壞心、迴向如來圓滿大眾、迴向攝取堅固真實、迴向無上菩提之心、迴向智慧分別諸法、迴向出生一切善根、迴向不違三世佛教。菩薩摩訶薩住如是法，生如來家，出生一切智
【現代漢語翻譯】 現代漢語譯本 使一切國土、都邑、村落、大小城市，最終都能遠離慾望，獲得至上的寂靜；使一切眾生內心不再執著於世間的一切，完全脫離世俗的語言；使一切眾生獲得遠離慾望的心，佈施所有，內心不後悔；使一切眾生不執著於家業，獲得純凈正直的心；使一切眾生捨棄一切，沒有束縛和執著，圓滿地完成佈施；使一切眾生不執著于住所，捨棄一切對家庭的貪戀；使一切眾生捨棄各種苦惱，消除一切恐懼和憂愁；使一切眾生以一切世界為莊嚴清凈的佛土，奉獻給諸佛。這是菩薩摩訶薩佈施京都、莊嚴大城的善根迴向，使一切眾生莊嚴清凈佛的住所。 菩薩摩訶薩佈施寶女、侍從、眷屬，她們技藝精湛，才能巧妙，善於言談嬉戲，威儀莊重，恭敬順從，能打動人心，世間一切功德，無不具備，莊嚴華麗，能使天人感動，言語柔和而沒有粗俗，侍奉主人盡心盡力，不違背主人的意願，姿容美好，使人百看不厭。千億技藝的價值，供奉侍奉寶女，都是菩薩清凈業的果報，而用以佈施，以無執著的心佈施，以遠離虛妄的心佈施，以不被一切慾望束縛的心佈施，對於一切色相沒有執著地佈施，不貪圖欲樂地佈施，遠離慾望的覺觀地佈施，對於寶女的形色不產生任何想法地佈施。菩薩摩訶薩佈施寶女眷屬的善根迴向，迴向一切眾生脫離生死輪迴，迴向一切眾生獲得諸佛的喜樂，迴向在不堅固中獲得堅固，迴向金剛界智慧不可摧毀的心，迴向如來圓滿的僧團，迴向攝取堅固真實，迴向無上菩提之心，迴向智慧分別諸法，迴向出生一切善根，迴向不違背三世諸佛的教誨。菩薩摩訶薩安住于這樣的法，生於如來之家，出生一切智慧。
【English Translation】 English version May all lands, cities, towns, and large and small urban centers ultimately be free from desire and attain supreme tranquility; may all sentient beings' minds not cling to anything in the world, and may they completely abandon worldly language; may all sentient beings attain a mind free from desire, give away all they have without regret; may all sentient beings not be attached to family businesses and attain a pure and upright mind; may all sentient beings give up everything, without any bondage or attachment, and perfectly accomplish giving; may all sentient beings not be attached to dwelling places, abandoning all domestic greed and attachment; may all sentient beings abandon all suffering, eliminating all fear and sorrow; may all sentient beings use all worlds as adorned and pure Buddha lands, offering them to all Buddhas. This is the Bodhisattva Mahasattva's dedication of the roots of goodness from giving away capitals and adorning great cities, enabling all sentient beings to adorn and purify the dwelling place of the Buddha. The Bodhisattva Mahasattva gives away precious women, attendants, and retinues, who are skilled in all arts, clever in their abilities, good at conversation and play, dignified in their demeanor, respectful and obedient, capable of moving people's hearts, possessing all worldly virtues, adorned and beautiful, able to move gods and humans, with gentle and refined speech without any vulgarity, serving their masters with utmost care, not going against their wishes, with extraordinary appearances that are never tiresome to behold. The value of a billion skills, serving and attending to the precious women, are all the results of the Bodhisattva's pure karma, and are used for giving, giving with a mind free from attachment, giving with a mind free from falsehood, giving with a mind not bound by any desires, giving without attachment to any form, giving without craving for sensual pleasures, giving with a mind free from the perception of desire, giving without generating any thoughts about the form and appearance of the precious women. The Bodhisattva Mahasattva dedicates the roots of goodness from giving away precious women and retinues, dedicating it to all sentient beings' liberation from the cycle of birth and death, dedicating it to all sentient beings attaining the joy of all Buddhas, dedicating it to attaining firmness in the midst of impermanence, dedicating it to the indestructible mind of Vajra realm wisdom, dedicating it to the perfect assembly of the Tathagata, dedicating it to the attainment of firm truth, dedicating it to the mind of supreme Bodhi, dedicating it to the wisdom that distinguishes all dharmas, dedicating it to the birth of all roots of goodness, dedicating it to not violating the teachings of the Buddhas of the three times. The Bodhisattva Mahasattva abides in such a dharma, is born into the family of the Tathagata, and gives birth to all wisdom.
道，深入一切菩薩智業，舍離一切世間塵垢，調伏寶心，功德圓滿，無上福田，廣說妙法，安立眾生，令一切眾生，皆悉清凈修習，攝取一切善根。菩薩摩訶薩佈施寶女眷屬所攝善根迴向眾生：令一切眾生逮得無量三昧眷屬，又得菩薩不壞三昧；令一切眾生悉入諸佛莊嚴三昧，常樂觀佛；令一切眾生悉行菩薩不可思議自在遊戲三昧，安住無量自在三昧；令一切眾生入如實三昧，不壞其心；令一切眾生悉得菩薩甚深三昧，於一切三昧，皆得自在；令一切眾生皆悉成就三昧眷屬心得解脫；令一切眾生善能分別種種三昧，悉能善取諸三昧相；令一切眾生得勝智三昧，修習一切諸三昧門；令一切眾生得無礙三昧，能決定入不壞正受；令一切眾生得無著三昧，心常念行不二三昧；令一切眾生得不可壞清凈眷屬、菩薩眷屬；令一切眾生普發清凈菩提之心，滿足佛法；令一切眾生薩婆若力清凈滿足，得無上智；令一切眾生得隨順眷屬，悉與眾生同意安住；令一切眾生悉得滿足一切智，功德成就一切勝妙善根；令一切眾生得真實眷屬，成就如來清凈法身；令一切眾產生就諸辯，無縛無著，廣說諸佛無盡法藏；令一切眾生各為一切作善知識，成就一切勝妙善根；令一切眾生凈業滿足，成就一切諸清凈法；令一切眾生滿足諸佛凈妙法門，以
【現代漢語翻譯】 現代漢語譯本 道，深入一切菩薩的智慧事業，捨棄一切世間的塵垢，調伏珍貴的心，功德圓滿，是無上的福田，廣泛宣說微妙的佛法，安立眾生，使一切眾生，都能夠清凈地修行，攝取一切善根。菩薩摩訶薩（偉大的菩薩）佈施寶女眷屬所攝取的善根迴向給眾生：使一切眾生獲得無量的三昧（禪定）眷屬，又獲得菩薩不壞的三昧；使一切眾生都進入諸佛莊嚴的三昧，常常喜悅地見到佛；使一切眾生都修行菩薩不可思議的自在遊戲三昧，安住于無量的自在三昧；使一切眾生進入如實三昧，不壞其心；使一切眾生都獲得菩薩甚深的三昧，對於一切三昧，都能自在；使一切眾生都成就三昧眷屬，心得解脫；使一切眾生善於分別種種三昧，都能善於領會諸三昧的相；使一切眾生獲得殊勝智慧的三昧，修習一切諸三昧的法門；使一切眾生獲得無礙的三昧，能夠堅定地進入不壞的正受；使一切眾生獲得無著的三昧，心中常常念行不二的三昧；使一切眾生獲得不可破壞的清凈眷屬、菩薩眷屬；使一切眾生普遍發起清凈的菩提之心，圓滿佛法；使一切眾生薩婆若（一切智）的力量清凈圓滿，獲得無上的智慧；使一切眾生獲得隨順的眷屬，都與眾生同心安住；使一切眾生都獲得圓滿的一切智，功德成就一切殊勝微妙的善根；使一切眾生獲得真實的眷屬，成就如來清凈的法身；使一切眾產生就諸辯才，沒有束縛沒有執著，廣泛宣說諸佛無盡的法藏；使一切眾生各自為一切眾生作善知識，成就一切殊勝微妙的善根；使一切眾生清凈的業行圓滿，成就一切諸清凈的法；使一切眾生圓滿諸佛清凈微妙的法門，以
【English Translation】 English version The path, deeply penetrates all the wisdom activities of Bodhisattvas, abandons all worldly defilements, tames the precious mind, perfects merits, is the supreme field of blessings, widely expounds the wonderful Dharma, establishes sentient beings, enabling all sentient beings to purely cultivate and gather all good roots. The Bodhisattva Mahasattva (great Bodhisattva) dedicates the good roots gathered by bestowing precious female attendants to sentient beings: May all sentient beings attain immeasurable Samadhi (meditative absorption) attendants, and also attain the indestructible Samadhi of Bodhisattvas; may all sentient beings enter the adorned Samadhi of all Buddhas, and always joyfully see the Buddhas; may all sentient beings practice the inconceivable, free and playful Samadhi of Bodhisattvas, and abide in immeasurable free Samadhi; may all sentient beings enter the true Samadhi, without corrupting their minds; may all sentient beings attain the profound Samadhi of Bodhisattvas, and be free in all Samadhis; may all sentient beings achieve Samadhi attendants, and their minds be liberated; may all sentient beings be skilled in distinguishing various Samadhis, and be able to grasp the characteristics of all Samadhis; may all sentient beings attain the Samadhi of superior wisdom, and cultivate all the gates of Samadhi; may all sentient beings attain unobstructed Samadhi, and be able to firmly enter the indestructible right reception; may all sentient beings attain non-attachment Samadhi, and their minds always contemplate and practice non-dual Samadhi; may all sentient beings attain indestructible pure attendants, and Bodhisattva attendants; may all sentient beings universally generate pure Bodhi mind, and fulfill the Buddha Dharma; may the power of Sarvajna (all-knowing) of all sentient beings be pure and complete, and attain supreme wisdom; may all sentient beings attain compliant attendants, and all dwell in harmony with sentient beings; may all sentient beings attain the complete all-knowing wisdom, and their merits achieve all supreme and wonderful good roots; may all sentient beings attain true attendants, and achieve the pure Dharma body of the Tathagata; may all sentient beings achieve eloquence, without bondage or attachment, and widely expound the inexhaustible Dharma treasury of all Buddhas; may all sentient beings each become good teachers for all, and achieve all supreme and wonderful good roots; may all sentient beings' pure actions be complete, and achieve all pure Dharmas; may all sentient beings fulfill the pure and wonderful Dharma gates of all Buddhas, with
諸凈法莊嚴世間。是為菩薩摩訶薩佈施寶女眷屬善根迴向。◎
「◎複次，菩薩摩訶薩佈施妻妾男女，如須達拏太子、現莊嚴王菩薩如是等無量菩薩摩訶薩，乘薩婆若乘，行一切施，具足成滿檀波羅蜜，嚴凈菩薩佈施之道，長養清凈不悔施心，入一切施寶薩婆若心。令一切眾生皆悉清凈，具正直心，具足清凈正直心已，一切菩提，皆悉滿足，志常樂求菩薩凈道，受持諸佛菩提門愿，修習一切如來家心。如是菩薩摩訶薩意力成就，求如來處；自知己身，系屬一切，不得自在，隨彼走使，普于眾生，行一切施，于未滿足者，悉令滿足。護持安慰一切眾生，欲令自身普為世間作第一塔，令一切眾生皆悉歡喜；欲於一切具平等心；欲為世間作清涼池；欲為世間作施樂主；欲為一切作大施主，智慧為首，習菩薩行，如說修行；欲成一切種智，大誓莊嚴；欲常專求智慧福田，悉請眾生長養善根，建立己身，崇順正教，普為一切作智慧明，正念菩薩一切施心，一切諸佛常現在前。菩薩摩訶薩以佈施妻妾男女所攝善根，無著無縛解脫心迴向眾生：令一切眾生普出無量變化之身，充滿十方一切世界，轉不退法輪，安立一切眾生於無上道；令一切眾生不貪著身，諸愿具足，悉詣十方諸佛世界；令一切眾生得離憎愛心，斷愛恚結；令一
【現代漢語翻譯】 現代漢語譯本 以各種清凈的法來莊嚴世間。這是菩薩摩訶薩佈施寶女眷屬的善根迴向。
『再次，菩薩摩訶薩佈施妻妾男女，如同須達拏（Sudāna）太子、現莊嚴王菩薩等無數菩薩摩訶薩，他們乘坐薩婆若（Sarvajña，一切智）之乘，行一切佈施，圓滿成就檀波羅蜜（Dāna-pāramitā，佈施波羅蜜），莊嚴清凈菩薩的佈施之道，增長清凈不後悔的佈施之心，進入一切佈施的寶貴薩婆若之心。使一切眾生都清凈，具備正直的心，具備清凈正直的心之後，一切菩提（bodhi，覺悟）都圓滿，立志常樂於追求菩薩的清凈之道，受持諸佛的菩提門愿，修習一切如來的家心。這樣的菩薩摩訶薩意力成就，求如來之境；自己知道自身，系屬於一切，不得自在，隨順他們驅使，普遍對眾生行一切佈施，對於尚未滿足的，都使他們滿足。護持安慰一切眾生，想要自身普遍為世間作第一塔，使一切眾生都歡喜；想要對一切具備平等心；想要為世間作清涼池；想要為世間作施樂之主；想要為一切作大施主，以智慧為首，修習菩薩行，如所說修行；想要成就一切種智（sarva-jñāna，一切種智），以大誓莊嚴；想要常專求智慧福田，請一切眾生增長善根，建立自身，崇尚順從正教，普遍為一切作智慧光明，正念菩薩的一切佈施之心，一切諸佛常在眼前。菩薩摩訶薩以佈施妻妾男女所攝的善根，以無執著無束縛的解脫心迴向眾生：使一切眾生普遍出現無量變化之身，充滿十方一切世界，轉不退法輪，安立一切眾生於無上道；使一切眾生不貪著身體，諸愿具足，都前往十方諸佛世界；使一切眾生得以遠離憎愛之心，斷除愛恚之結；使一』
【English Translation】 English version Adorning the world with all pure dharmas. This is the dedication of the roots of goodness from the Bodhisattva Mahasattva's giving of precious female attendants.
'Furthermore, Bodhisattva Mahasattvas give away wives, concubines, sons, and daughters, like Prince Sudāna, King Present Adornment Bodhisattva, and countless other Bodhisattva Mahasattvas. They ride the Sarvajña (all-knowing) vehicle, practice all forms of giving, fully accomplish the Dāna-pāramitā (perfection of giving), adorn and purify the Bodhisattva's path of giving, cultivate a pure and unregretful heart of giving, and enter the precious Sarvajña heart of all giving. They cause all sentient beings to be pure, to possess an upright mind, and having possessed a pure and upright mind, all Bodhi (enlightenment) is fulfilled. They aspire to constantly seek the pure path of the Bodhisattva, uphold the vows of the Bodhi gate of all Buddhas, and cultivate the family heart of all Tathagatas. Such Bodhisattva Mahasattvas, with their power of intention accomplished, seek the realm of the Tathagata; knowing themselves to be bound to all, without freedom, following their commands, universally practice all forms of giving to sentient beings, and for those who are not yet satisfied, they cause them to be satisfied. They protect and comfort all sentient beings, desiring to make themselves the foremost stupa for the world, causing all sentient beings to rejoice; desiring to possess an equal mind towards all; desiring to be a cool pond for the world; desiring to be the lord of giving joy to the world; desiring to be the great benefactor for all, with wisdom as the leader, practicing the Bodhisattva path, practicing as taught; desiring to accomplish all-knowing wisdom, adorned with great vows; desiring to constantly seek the field of wisdom and merit, inviting all sentient beings to cultivate roots of goodness, establish themselves, honor and follow the true teachings, universally be the light of wisdom for all, with right mindfulness of the Bodhisattva's heart of giving, all Buddhas are constantly present before them. The Bodhisattva Mahasattva, with the roots of goodness gathered from giving away wives, concubines, sons, and daughters, dedicates them to sentient beings with a heart of non-attachment and liberation: causing all sentient beings to universally manifest countless transformation bodies, filling all worlds in the ten directions, turning the irreversible wheel of Dharma, establishing all sentient beings on the unsurpassed path; causing all sentient beings to not be attached to the body, with all their wishes fulfilled, all going to the Buddha worlds in the ten directions; causing all sentient beings to be able to depart from the mind of hatred and love, severing the bonds of love and anger; causing one'
切眾生為佛真子，行如來家；令一切眾生於諸佛所，生自己心，不可沮壞；令一切眾生常為佛子，從法化生；令一切眾生得正希望，成薩婆若；令一切眾生修習善根，究竟具足無上菩提；令一切眾產生就諸佛菩提解脫，施無上法；令一切眾生得無生心，不壞因緣；令一切眾生坐菩提樹，得最正覺，成無上道，化生無量真法男女。是為菩薩摩訶薩佈施妻妾男女善根迴向，令一切眾生得無著解脫無礙智慧。
「菩薩摩訶薩見有人來從乞家者，以家莊嚴具，具足莊嚴而佈施之，修習威儀；於家無著，遠離居家一切覺觀，厭惡家業、資生之具，於家珍妙、玩好之物，不生貪心，無所味著，於家眾具，無染縛心，解家磨滅，須臾變易，出家求道，究竟佛法，安住菩薩，住佛法莊嚴，心能捨一切而不中悔，常為諸佛之所稱歎；于資生物、一切住處，心無染著，見來求者，歡喜無量，能決定施。菩薩摩訶薩以家佈施所攝善根，如是迴向眾生：令一切眾生舍離妻子，常樂出家；令一切眾生信家非家，舍家求道，于佛法中凈修梵行；令一切眾生樂一切施，心不中退，安住離慳；令一切眾生永離家法，少欲知足，無所藏積；令一切眾生不樂俗家，常樂佛家；令一切眾生悉皆永離障礙之法，滅除一切諸障礙道；令一切眾生不染家屬，雖
【現代漢語翻譯】 現代漢語譯本 使一切眾產生為佛的真子，行持如來之道；使一切眾生在諸佛之處，生起自己的真心，不可動搖；使一切眾生常為佛子，從佛法化生；使一切眾生獲得正確的希望，成就薩婆若（一切智）；使一切眾生修習善根，最終圓滿無上菩提（無上覺悟）；使一切眾產生就諸佛的菩提解脫，施予無上佛法；使一切眾生獲得無生之心，不壞因緣；使一切眾生坐于菩提樹下，獲得最正覺，成就無上道，化生無量真正的佛法男女。這是菩薩摩訶薩佈施妻妾男女的善根迴向，使一切眾生獲得無執著的解脫和無礙的智慧。 菩薩摩訶薩見到有人前來乞討家產時，用家中的莊嚴器具，充分裝飾后佈施給他，修習威儀；對於家產沒有執著，遠離居家的一切覺觀，厭惡家業和生活資料，對於家中的珍貴美好、玩賞之物，不生貪心，沒有迷戀，對於家中的一切用具，沒有染著束縛之心，瞭解家產終將磨滅，須臾變易，出家求道，最終成就佛法，安住于菩薩的境界，住于佛法的莊嚴，心中能夠捨棄一切而不後悔，常為諸佛所稱讚；對於生活資料和一切住所，心中沒有染著，見到前來求取的人，歡喜無量，能夠果斷地施捨。菩薩摩訶薩以佈施家產所攝取的善根，這樣迴向眾生：使一切眾生舍離妻子，常樂出家；使一切眾生相信家不是真正的歸宿，捨棄家庭追求佛道，在佛法中清凈地修持梵行；使一切眾生樂於一切佈施，心中不退縮，安住于遠離慳吝；使一切眾生永遠舍離世俗的家庭生活，少欲知足，沒有積蓄；使一切眾生不樂於世俗的家庭，常樂於佛的家庭；使一切眾生都能夠永遠舍離障礙之法，滅除一切障礙之道；使一切眾生不染著於家屬，雖然
【English Translation】 English version To make all sentient beings become true children of the Buddha, practicing the way of the Tathagata; to make all sentient beings, in the presence of all Buddhas, generate their own true minds, unshakeable; to make all sentient beings always be children of the Buddha, born from the Dharma; to make all sentient beings obtain correct hope, achieving Sarvajna (all-knowing wisdom); to make all sentient beings cultivate good roots, ultimately fulfilling unsurpassed Bodhi (supreme enlightenment); to make all sentient beings achieve the Bodhi liberation of all Buddhas, bestowing the unsurpassed Dharma; to make all sentient beings obtain the mind of non-birth, not destroying the causes and conditions; to make all sentient beings sit under the Bodhi tree, attain the most correct enlightenment, achieve the unsurpassed path, and transform into countless true Dharma sons and daughters. This is the Bodhisattva Mahasattva's dedication of the good roots from giving away wives, concubines, sons, and daughters, to make all sentient beings obtain unattached liberation and unobstructed wisdom. When a Bodhisattva Mahasattva sees someone coming to beg for family possessions, they fully adorn the items and give them away, practicing dignified conduct; they have no attachment to family possessions, are far from all perceptions of home life, detest family affairs and means of livelihood, do not generate greed for precious and beautiful things or playthings in the home, have no attachment or fascination, have no defiled or bound mind towards all household items, understand that family possessions will eventually perish and change in an instant, leave home to seek the path, ultimately achieve the Buddha Dharma, abide in the Bodhisattva state, dwell in the adornment of the Buddha Dharma, are able to give up everything without regret, and are always praised by all Buddhas; they have no attachment in their minds to means of livelihood and all dwelling places, and when they see those who come to seek, they are infinitely joyful and able to give decisively. The Bodhisattva Mahasattva dedicates the good roots acquired from giving away family possessions in this way: to make all sentient beings abandon their wives and children, always delight in leaving home; to make all sentient beings believe that home is not their true refuge, abandon their families to pursue the Buddha's path, and purely cultivate Brahma-conduct in the Buddha Dharma; to make all sentient beings delight in all giving, not retreat in their minds, and abide in detachment from stinginess; to make all sentient beings forever abandon worldly family life, be content with little desire, and have no accumulation; to make all sentient beings not delight in worldly families, but always delight in the Buddha's family; to make all sentient beings be able to forever abandon the Dharma of obstacles, and extinguish all paths of obstacles; to make all sentient beings not be attached to family members, although
現在家，心無所著；令一切眾生善化一切，雖現在家，說正覺智；令一切眾生示現在家，住佛所住，心常隨順如來智慧；令一切眾生在家，悉能悅喜眾生，住佛所住。是為菩薩摩訶薩以施家善根迴向，令一切眾生悉行菩薩種種諸行，滿足諸愿智慧自在。◎
「◎菩薩摩訶薩佈施莊嚴遊戲園林時，作如是念：『我當爲一切眾生作愛樂法林；我當爲一切眾生示現悅樂之處；我當與一切眾生無量歡喜；我當爲一切眾生開凈法門，超出三界；我當與一切眾生無上菩提，滿足諸愿；我當爲一切眾生而作慈父，智慧觀察一切三界；我當惠施一切眾生資生之具，令無所乏；我當爲一切眾生而作慈母，出生善根，滿足諸愿。』菩薩摩訶薩善根迴向，無厭足心，遠離一切眾生諸惡，迴向正心，安隱一切眾生迴向；不求報恩迴向；不求眾生利養迴向；不求讚歎迴向；除滅一切眾生無量苦惱迴向；一切眾生其心清凈，猶如虛空迴向；一切善根為首，觀察一切諸法真實迴向；一切眾生以大莊嚴而自莊嚴，永離苦陰迴向；于摩訶衍愿而無厭足，永離邪見，具足修習菩薩所行，及諸大愿迴向。菩薩摩訶薩以施莊嚴遊戲園林所攝善根迴向眾生：令一切眾生得轉勝善根，究竟成就無上菩提園林之心；令一切眾生得不動法，普見諸佛，皆悉歡喜；令
【現代漢語翻譯】 現代漢語譯本：現在即使在家，內心也沒有任何執著；使一切眾生都能向善，即使在家，也能宣說真正的覺悟智慧；使一切眾生示現在家，安住于佛所安住的境界，內心常常隨順如來的智慧；使一切眾生在家時，都能使眾生喜悅，安住于佛所安住的境界。這就是菩薩摩訶薩以佈施的善根迴向，使一切眾生都能修行菩薩的種種行為，滿足各種願望，智慧自在。 菩薩摩訶薩佈施莊嚴的遊戲園林時，會這樣想：『我應當為一切眾生建造快樂的法林；我應當為一切眾生展示喜悅的地方；我應當給予一切眾生無量的歡喜；我應當為一切眾生開啟清凈的法門，超越三界；我應當給予一切眾生無上的菩提，滿足各種願望；我應當為一切眾生做慈父，用智慧觀察一切三界；我應當惠施一切眾生生活所需的物資，使他們沒有缺乏；我應當為一切眾生做慈母，出生善根，滿足各種願望。』菩薩摩訶薩迴向善根，沒有厭足之心，遠離一切眾生的各種惡行，迴向正心，使一切眾生安穩迴向；不求回報恩情迴向；不求眾生供養迴向；不求讚歎迴向；消除一切眾生無量的苦惱迴向；使一切眾生的心清凈，如同虛空迴向；以一切善根為首，觀察一切諸法真實的迴向；使一切眾生以大莊嚴來莊嚴自己，永遠脫離苦陰迴向；對於大乘的願望沒有厭足，永遠脫離邪見，具足修習菩薩所行，以及各種大愿迴向。菩薩摩訶薩以佈施莊嚴遊戲園林所攝取的善根迴向眾生：使一切眾生獲得更殊勝的善根，最終成就無上菩提園林的心；使一切眾生獲得不動搖的法，普遍見到諸佛，都感到歡喜；使
【English Translation】 English version: Now, even while at home, their minds are without attachment; they cause all sentient beings to be good and transform all, and even while at home, they speak of true enlightenment wisdom; they cause all sentient beings to manifest being at home, dwelling in the abode of the Buddha, their minds always following the wisdom of the Tathagata; they cause all sentient beings while at home to be able to please sentient beings, dwelling in the abode of the Buddha. This is how a Bodhisattva Mahasattva dedicates the roots of goodness from giving, causing all sentient beings to practice the various practices of a Bodhisattva, fulfilling all vows, and being free in wisdom. When a Bodhisattva Mahasattva gives a decorated pleasure garden, they think thus: 'I shall create a forest of joyful Dharma for all sentient beings; I shall show a place of joy to all sentient beings; I shall give immeasurable joy to all sentient beings; I shall open the pure Dharma gate for all sentient beings, transcending the three realms; I shall give supreme Bodhi to all sentient beings, fulfilling all vows; I shall be a compassionate father to all sentient beings, observing all three realms with wisdom; I shall bestow upon all sentient beings the necessities of life, so that they lack nothing; I shall be a compassionate mother to all sentient beings, giving birth to roots of goodness, fulfilling all vows.' A Bodhisattva Mahasattva dedicates the roots of goodness, without any sense of satiety, distancing themselves from all the evils of sentient beings, dedicating with a righteous mind, dedicating to the peace of all sentient beings; dedicating without seeking repayment of kindness; dedicating without seeking offerings from sentient beings; dedicating without seeking praise; dedicating to eliminate the immeasurable suffering of all sentient beings; dedicating to make the minds of all sentient beings pure, like the void; dedicating with all roots of goodness as the foremost, observing the truth of all dharmas; dedicating to make all sentient beings adorn themselves with great adornments, forever departing from the aggregates of suffering; dedicating to the vows of the Mahayana without satiety, forever departing from wrong views, fully cultivating the practices of a Bodhisattva, and all great vows. A Bodhisattva Mahasattva dedicates the roots of goodness acquired from giving a decorated pleasure garden to sentient beings: causing all sentient beings to obtain superior roots of goodness, ultimately achieving the mind of the garden of supreme Bodhi; causing all sentient beings to obtain the unmoving Dharma, universally seeing all Buddhas, all feeling joy; causing
一切眾生常樂法林，逮得佛剎，娛樂園林；令一切眾生得凈妙心，常見如來大神足林；令一切眾生悉樂如來自在、遊戲智慧自在，遍游十方；令一切眾生修習法戲，詣諸佛剎，咨受道化；令一切眾生樂菩薩戲，盡未來劫，修菩薩行，心無疲倦，安住解脫；令一切眾生見一切佛，充滿法界，樂佛大心，清凈園林；令一切眾生詣諸佛剎，其心欣樂，供養諸佛；令一切眾生樂離欲心，清凈莊嚴一切佛剎。是為菩薩摩訶薩佈施莊嚴遊戲園林善根迴向，令一切眾生，遊戲一切諸佛園林，見一切佛。◎
大方廣佛華嚴經卷第十八 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第十九
東晉天竺三藏佛馱跋陀羅譯
金剛幢菩薩十回向品第二十一之六
「◎複次，菩薩摩訶薩作無量億那由他阿僧祇，大眾施會，離惡清凈，諸佛所嘆。普凈眾生永離眾惡，凈三業跡，生薩婆若；無量境界，皆悉清凈，無量百千億那由他佈施之具，皆悉莊嚴而以惠施。菩薩摩訶薩以大施會所攝善根，迴向眾生：令一切眾生，悉得無上菩提之心，行無量施，皆悉清凈；令一切眾生，皆悉究竟無量無邊清凈之道；令一切眾生，行無量慈，隨眾所須，悉令滿足；令一切眾生，行無量悲，悉能救護
【現代漢語翻譯】 現代漢語譯本 愿一切眾生常樂於佛法之林，獲得佛的凈土，在園林中娛樂；令一切眾生得到清凈微妙的心，常見如來大神足的樹林；令一切眾生都樂於如來的自在、遊戲智慧的自在，遍游十方；令一切眾生修習佛法之戲，前往諸佛的凈土，請教接受佛法的教化；令一切眾生樂於菩薩之戲，盡未來劫，修菩薩之行，心中沒有疲倦，安住于解脫；令一切眾生見到一切佛，充滿法界，樂於佛的大心，清凈的園林；令一切眾生前往諸佛的凈土，心中欣喜快樂，供養諸佛；令一切眾生樂於遠離慾望的心，清凈莊嚴一切佛的凈土。這是菩薩摩訶薩以佈施莊嚴遊戲園林的善根迴向，令一切眾生，遊戲一切諸佛的園林，見到一切佛。
◎複次，菩薩摩訶薩作無量億那由他（極大的數字單位）阿僧祇（無數）的大眾施會，遠離邪惡清凈，為諸佛所讚歎。普遍凈化眾生，永遠遠離一切邪惡，凈化身口意三業的痕跡，生起一切智（薩婆若）；無量的境界，都清凈，無量百千億那由他的佈施之物，都莊嚴地用來惠施。菩薩摩訶薩以大施會所攝取的善根，迴向給眾生：令一切眾生，都得到無上菩提之心，行無量的佈施，都清凈；令一切眾生，都究竟無量無邊的清凈之道；令一切眾生，行無量的慈愛，隨眾生所需，都令滿足；令一切眾生，行無量的悲憫，都能救護
【English Translation】 English version May all sentient beings always rejoice in the forest of Dharma, attain the Buddha's pure land, and enjoy themselves in the gardens; may all sentient beings obtain pure and subtle minds, and constantly see the forest of the Tathagata's (如來) great divine feet; may all sentient beings delight in the Tathagata's freedom, the freedom of playful wisdom, and travel throughout the ten directions; may all sentient beings practice the play of Dharma, go to the pure lands of all Buddhas, and seek and receive the teachings of the Dharma; may all sentient beings delight in the play of Bodhisattvas, throughout the future kalpas (劫), practice the conduct of Bodhisattvas, with no weariness in their minds, and abide in liberation; may all sentient beings see all Buddhas, filling the Dharma realm, delight in the great mind of the Buddhas, and the pure gardens; may all sentient beings go to the pure lands of all Buddhas, with joy and happiness in their hearts, and make offerings to all Buddhas; may all sentient beings delight in minds free from desire, and purify and adorn all Buddha's pure lands. This is the Bodhisattva Mahasattva's (菩薩摩訶薩) dedication of the roots of goodness from the adornment of the play gardens of giving, so that all sentient beings may play in the gardens of all Buddhas and see all Buddhas.
◎Furthermore, the Bodhisattva Mahasattva (菩薩摩訶薩) conducts countless billions of nayutas (那由他) of asamkhyas (阿僧祇) of great assemblies of giving, free from evil and pure, praised by all Buddhas. Universally purifying sentient beings, forever free from all evils, purifying the traces of the three karmas (三業) of body, speech, and mind, giving rise to all-knowing wisdom (Sarvajna, 薩婆若); all limitless realms are pure, and countless hundreds of thousands of billions of nayutas of giving items are all adorned and used for giving. The Bodhisattva Mahasattva dedicates the roots of goodness acquired from the great assemblies of giving to sentient beings: may all sentient beings attain the mind of unsurpassed Bodhi (菩提), practice limitless giving, and all be pure; may all sentient beings ultimately reach the limitless and boundless pure path; may all sentient beings practice limitless loving-kindness, fulfilling all needs of sentient beings; may all sentient beings practice limitless compassion, and be able to protect and save
一切眾生；令一切眾生，隨順三世如來正教，令佛歡喜；令一切眾生，于諸佛所，修行佈施，心不中悔；令一切眾生皆悉長養勝妙信根，于唸唸中，修行增進無量佈施；令一切眾生，得摩訶衍心，皆悉成就大乘施會；令一切眾生，成大善會施、究竟施、善施、勝施、隨愿施、第一施、上施、無上施、無等施、出世間施、一切諸佛所讚歎施；令一切眾生，成第一施主，于諸惡道拔出眾生，安置無礙清凈智道，修平等愿真實善根，得無等等如來智慧；令一切眾生，安住寂靜諸禪定智，趣不死道，究竟一切通明智慧，勇猛精進，具足諸地，莊嚴佛法，究竟彼岸，永不退轉；令一切眾生，得不退轉大乘之會，給施眾生而無休息，究竟無上一切種智；令一切眾生，種諸善根，悉到無量功德彼岸；令一切眾生，諸佛所嘆，普為一切作大施主，功德具足，充滿法界，普照十方施無上樂；令一切眾生，悉為平等大布施主，究竟善根，等攝眾生；令一切眾生，為勝施主，建立一切于無上乘；令一切眾生，為應時施主，悉離非時，究竟時會；令一切眾生，為善施主，具大人施法，到于彼岸；令一切眾生，為嚴凈施主，至一切佛薩婆若處；令一切眾生，為一切凈施主，出生積聚法界等功德；令一切眾生，為出過一切施主，滿足大愿，度脫眾生
【現代漢語翻譯】 現代漢語譯本：愿一切眾生，都能順應過去、現在、未來三世如來的正教，令佛歡喜；愿一切眾生，在諸佛面前，修行佈施，心中沒有後悔；愿一切眾生都能增長殊勝的信根，在每一個念頭中，修行並增進無量的佈施；愿一切眾生，得到大乘之心（摩訶衍心），都能成就大乘佈施的集會；愿一切眾生，成就大善的佈施集會、究竟的佈施、善的佈施、殊勝的佈施、隨愿的佈施、第一的佈施、上的佈施、無上的佈施、無等的佈施、出世間的佈施、一切諸佛所讚歎的佈施；愿一切眾生，成為第一的施主，從各種惡道中拔出眾生，安置在無礙清凈的智慧之道，修習平等愿的真實善根，得到無與倫比的如來智慧；愿一切眾生，安住在寂靜的禪定智慧中，趨向不死之道，究竟一切通明的智慧，勇猛精進，具足各種菩薩的階位（諸地），莊嚴佛法，到達彼岸，永遠不退轉；愿一切眾生，得到不退轉的大乘集會，給予眾生布施而沒有休息，最終達到無上的一切種智；愿一切眾生，種下各種善根，都到達無量功德的彼岸；愿一切眾生，被諸佛所讚歎，普遍為一切眾生做大施主，功德具足，充滿法界，普照十方，施予無上的快樂；愿一切眾生，都成為平等的佈施大主，最終成就善根，平等地攝受眾生；愿一切眾生，成為殊勝的施主，建立一切眾生於無上乘；愿一切眾生，成為應時的施主，遠離非時，最終成就時會；愿一切眾生，成為善的施主，具備大人佈施的法則，到達彼岸；愿一切眾生，成為莊嚴清凈的施主，到達一切佛的薩婆若（一切智）之處；愿一切眾生，成為一切清凈的施主，出生並積聚法界等同的功德；愿一切眾生，成為超越一切的施主，滿足大愿，度脫眾生。 愿一切眾生，都能順應過去、現在、未來三世如來的正教，令佛歡喜；愿一切眾生，在諸佛面前，修行佈施，心中沒有後悔；愿一切眾生都能增長殊勝的信根，在每一個念頭中，修行並增進無量的佈施；愿一切眾生，得到大乘之心（摩訶衍心），都能成就大乘佈施的集會；愿一切眾生，成就大善的佈施集會、究竟的佈施、善的佈施、殊勝的佈施、隨愿的佈施、第一的佈施、上的佈施、無上的佈施、無等的佈施、出世間的佈施、一切諸佛所讚歎的佈施；愿一切眾生，成為第一的施主，從各種惡道中拔出眾生，安置在無礙清凈的智慧之道，修習平等愿的真實善根，得到無與倫比的如來智慧；愿一切眾生，安住在寂靜的禪定智慧中，趨向不死之道，究竟一切通明的智慧，勇猛精進，具足各種菩薩的階位（諸地），莊嚴佛法，到達彼岸，永遠不退轉；愿一切眾生，得到不退轉的大乘集會，給予眾生布施而沒有休息，最終達到無上的一切種智；愿一切眾生，種下各種善根，都到達無量功德的彼岸；愿一切眾生，被諸佛所讚歎，普遍為一切眾生做大施主，功德具足，充滿法界，普照十方，施予無上的快樂；愿一切眾生，都成為平等的佈施大主，最終成就善根，平等地攝受眾生；愿一切眾生，成為殊勝的施主，建立一切眾生於無上乘；愿一切眾生，成為應時的施主，遠離非時，最終成就時會；愿一切眾生，成為善的施主，具備大人佈施的法則，到達彼岸；愿一切眾生，成為莊嚴清凈的施主，到達一切佛的薩婆若（一切智）之處；愿一切眾生，成為一切清凈的施主，出生並積聚法界等同的功德；愿一切眾生，成為超越一切的施主，滿足大愿，度脫眾生。
【English Translation】 English version: May all sentient beings follow the true teachings of the Tathagatas (如來) of the three times (past, present, and future), and bring joy to the Buddhas; may all sentient beings, in the presence of all Buddhas, practice giving (佈施, bu shi) without any regret in their hearts; may all sentient beings grow their excellent roots of faith, and in every thought, practice and increase immeasurable giving; may all sentient beings attain the Mahayana (摩訶衍, mo he yan) mind, and all achieve the great assembly of Mahayana giving; may all sentient beings achieve the assembly of great good giving, ultimate giving, good giving, excellent giving, wish-fulfilling giving, the first giving, the supreme giving, the unsurpassed giving, the unequaled giving, the transcendental giving, the giving praised by all Buddhas; may all sentient beings become the foremost givers, rescuing beings from all evil paths, placing them on the path of unobstructed pure wisdom, cultivating the true roots of good with equal vows, and attaining the incomparable wisdom of the Tathagatas; may all sentient beings dwell in the tranquil wisdom of all samadhi (禪定, chan ding), approach the path of immortality, ultimately achieve all-encompassing wisdom, be courageous and diligent, possess all the Bodhisattva stages (諸地, zhu di), adorn the Dharma, reach the other shore, and never regress; may all sentient beings attain the irreversible assembly of the Mahayana, give to beings without rest, and ultimately achieve the unsurpassed omniscient wisdom; may all sentient beings plant all roots of good, and all reach the other shore of immeasurable merit; may all sentient beings be praised by all Buddhas, universally become great givers for all beings, possess complete merit, fill the Dharma realm, illuminate the ten directions, and bestow unsurpassed joy; may all sentient beings become great givers of equality, ultimately achieve roots of good, and equally embrace all beings; may all sentient beings become excellent givers, establishing all beings in the unsurpassed vehicle; may all sentient beings become timely givers, free from untimely giving, and ultimately achieve the timely assembly; may all sentient beings become good givers, possessing the Dharma of great giving, and reach the other shore; may all sentient beings become adorned and pure givers, reaching the place of all Buddhas' Sarvajna (薩婆若, sa po ruo, omniscience); may all sentient beings become all pure givers, giving rise to and accumulating merit equal to the Dharma realm; may all sentient beings become givers surpassing all, fulfilling great vows, and liberating beings. May all sentient beings follow the true teachings of the Tathagatas (如來) of the three times (past, present, and future), and bring joy to the Buddhas; may all sentient beings, in the presence of all Buddhas, practice giving (佈施, bu shi) without any regret in their hearts; may all sentient beings grow their excellent roots of faith, and in every thought, practice and increase immeasurable giving; may all sentient beings attain the Mahayana (摩訶衍, mo he yan) mind, and all achieve the great assembly of Mahayana giving; may all sentient beings achieve the assembly of great good giving, ultimate giving, good giving, excellent giving, wish-fulfilling giving, the first giving, the supreme giving, the unsurpassed giving, the unequaled giving, the transcendental giving, the giving praised by all Buddhas; may all sentient beings become the foremost givers, rescuing beings from all evil paths, placing them on the path of unobstructed pure wisdom, cultivating the true roots of good with equal vows, and attaining the incomparable wisdom of the Tathagatas; may all sentient beings dwell in the tranquil wisdom of all samadhi (禪定, chan ding), approach the path of immortality, ultimately achieve all-encompassing wisdom, be courageous and diligent, possess all the Bodhisattva stages (諸地, zhu di), adorn the Dharma, reach the other shore, and never regress; may all sentient beings attain the irreversible assembly of the Mahayana, give to beings without rest, and ultimately achieve the unsurpassed omniscient wisdom; may all sentient beings plant all roots of good, and all reach the other shore of immeasurable merit; may all sentient beings be praised by all Buddhas, universally become great givers for all beings, possess complete merit, fill the Dharma realm, illuminate the ten directions, and bestow unsurpassed joy; may all sentient beings become great givers of equality, ultimately achieve roots of good, and equally embrace all beings; may all sentient beings become excellent givers, establishing all beings in the unsurpassed vehicle; may all sentient beings become timely givers, free from untimely giving, and ultimately achieve the timely assembly; may all sentient beings become good givers, possessing the Dharma of great giving, and reach the other shore; may all sentient beings become adorned and pure givers, reaching the place of all Buddhas' Sarvajna (薩婆若, sa po ruo, omniscience); may all sentient beings become all pure givers, giving rise to and accumulating merit equal to the Dharma realm; may all sentient beings become givers surpassing all, fulfilling great vows, and liberating beings.
，安住如來處非處力。是為菩薩摩訶薩大施善根迴向，令一切眾生，行無上舍，究竟佛施、成就善施、不可壞施、諸佛法施、愛眼心施、救眾生施、薩婆若施、見諸佛施、具威儀施、具足菩薩所行功德佛智慧施。
「複次，菩薩摩訶薩悉舍一切資生之具，心無貪著，不求果報；世間富樂無所希望，舍離愚癡，深解諸法；饒益安立一切眾生；真實相心，解一切法，種種莊嚴，諸資生具，無量境界，種種莊嚴，資生之具，饒益眾生；究竟施、一切施、內外施，增長直心，令一切眾生具功德寶心，善能饒益無量眾生；令一切眾產生就寶心；令一切眾生，清凈善根等三世佛，具一切智。菩薩摩訶薩以施資生之具所攝善根，迴向眾生：令一切眾生，清凈調伏；令一切眾生，皆悉嚴凈一切佛剎，除滅煩惱；令一切眾生，以清凈心於唸唸中充滿法界；令一切眾生，智慧充滿虛空、法界；令一切眾生，得一切智，了達三世，於一切時轉不退法輪；令一切眾生，悉皆示現一切種智，巧妙方便，饒益眾生；令一切眾生，悉悟一切諸如來道，盡未來劫於一切剎，廣說佛法，未曾休息；令一切眾生，于無量劫修菩薩行，心無厭倦；令一切眾生，於一切世界：凈世界、不凈世界、小世界、中世界、大世界、微細世界、廣世界、翻覆世界、伏
【現代漢語翻譯】 現代漢語譯本：安住于如來（Tathagata）的處非處力（sthāna-asthāna-bala，指如來對因果關係的正確理解和判斷力）。這是菩薩摩訶薩（bodhisattva-mahāsattva，指偉大的菩薩）以大布施的善根迴向，使一切眾生，行無上的捨棄，最終成就佛的佈施、圓滿的佈施、不可破壞的佈施、諸佛的法佈施、愛護眾生的心佈施、救度眾生的佈施、薩婆若（sarvajña，一切智）的佈施、見諸佛的佈施、具足威儀的佈施、具足菩薩所行功德的佛智慧佈施。 其次，菩薩摩訶薩捨棄一切生活所需的物品，心中沒有貪戀執著，不求果報；對於世間的富裕快樂沒有絲毫希望，舍離愚癡，深刻理解諸法；饒益安立一切眾生；以真實的心相，理解一切法，用種種莊嚴的物品，各種生活所需的物品，無量的境界，種種莊嚴的物品，來饒益眾生；最終的佈施、一切的佈施、內外的佈施，增長正直的心，使一切眾生具有功德寶心，善於饒益無量眾生；使一切眾產生就寶心；使一切眾生，清凈善根等同於三世諸佛，具足一切智慧。菩薩摩訶薩以佈施生活所需物品所攝取的善根，迴向眾生：使一切眾生，清凈調伏；使一切眾生，都能夠莊嚴清凈一切佛剎（buddhakṣetra，佛的國土），消除煩惱；使一切眾生，以清凈的心在每一個念頭中充滿法界；使一切眾生，智慧充滿虛空、法界；使一切眾生，得到一切智慧，通達三世，在一切時轉動不退轉的法輪；使一切眾生，都能夠示現一切種智（sarvākārajñatā，對一切事物和現象的全面理解），巧妙方便地饒益眾生；使一切眾生，都能夠領悟一切諸如來的道，在未來無盡的劫數中，於一切佛剎，廣泛宣說佛法，從不休息；使一切眾生，在無量劫中修菩薩行，心中沒有厭倦；使一切眾生，在一切世界：清凈的世界、不清凈的世界、小的世界、中的世界、大的世界、微細的世界、廣大的世界、翻轉的世界、伏
【English Translation】 English version: Abiding in the Tathagata's (如來) power of knowing what is possible and what is impossible (sthāna-asthāna-bala). This is the great dedication of meritorious roots by the Bodhisattva-Mahasattva (菩薩摩訶薩), enabling all sentient beings to practice supreme giving, ultimately achieving the Buddha's giving, perfect giving, indestructible giving, the Dharma giving of all Buddhas, the giving of a loving heart, the giving of saving sentient beings, the giving of Sarvajña (薩婆若, omniscience), the giving of seeing all Buddhas, the giving of possessing dignified conduct, and the giving of the Buddha's wisdom, which embodies the merits practiced by Bodhisattvas. Furthermore, the Bodhisattva-Mahasattva gives away all the necessities of life, without greed or attachment in their heart, not seeking any reward; they have no hope for worldly wealth and happiness, abandoning ignorance, deeply understanding all dharmas; they benefit and establish all sentient beings; with a true heart, they understand all dharmas, using various adornments, various necessities of life, immeasurable realms, and various adorned items to benefit sentient beings; ultimate giving, all giving, internal and external giving, increasing straightforwardness, enabling all sentient beings to possess a heart of meritorious treasure, skillfully benefiting immeasurable sentient beings; enabling all sentient beings to achieve a treasure heart; enabling all sentient beings to purify their meritorious roots, equaling the Buddhas of the three times, possessing all wisdom. The Bodhisattva-Mahasattva dedicates the meritorious roots acquired from giving away the necessities of life to sentient beings: enabling all sentient beings to be purified and tamed; enabling all sentient beings to adorn and purify all Buddha-lands (buddhakṣetra), eliminating afflictions; enabling all sentient beings to fill the Dharma realm with pure minds in every thought; enabling all sentient beings to have wisdom filling the void and the Dharma realm; enabling all sentient beings to attain all wisdom, understanding the three times, and turning the irreversible Dharma wheel at all times; enabling all sentient beings to manifest all-knowing wisdom (sarvākārajñatā), skillfully and expediently benefiting sentient beings; enabling all sentient beings to awaken to the path of all Tathagatas, extensively expounding the Dharma in all Buddha-lands throughout endless future kalpas, never resting; enabling all sentient beings to practice the Bodhisattva path for immeasurable kalpas, without weariness in their hearts; enabling all sentient beings in all worlds: pure worlds, impure worlds, small worlds, medium worlds, large worlds, subtle worlds, vast worlds, overturned worlds, submissive
世界，如是等一切世界，皆悉嚴凈；菩薩充滿，行大乘行，令一切眾生於唸唸中，悉作三世一切佛事，調伏眾生，立薩婆若。此菩薩摩訶薩以如是等無量阿僧祇劫饒益眾生，令佛法不斷；以大悲心救護眾生，修習大慈具菩薩行；建立一切諸如來論，令一切眾生，皆悉不斷諸佛善根；有來求者悉滿其意而無患厭，能施一切，心無有悔，舍一切物、資生之具，隨所來方，無不欣悅，于諸眾生，如一子想，見來求者，心大歡喜，作是念言：『是我善知識。』
「爾時，菩薩長養大悲心、歡喜心、不可壞心、大施心；菩薩摩訶薩見來求者，隨其所須，悉資給之，充滿其意，令無所乏，皆令歡喜，斷其貧苦，具足富樂，同聲稱美，嘆德而歸。菩薩爾時心大歡喜，于百千億那由他劫，受帝釋樂所不能及；須夜摩天王、兜率陀天王、化自在天王、他化自在天王，百千億那由他劫所受喜樂，所不能及；梵天王樂，乃至凈居天無量無邊阿僧祇劫禪定快樂，亦所不及；無量無數不可稱說阿僧祇劫轉輪王樂，亦不能及。菩薩摩訶薩如是大喜無量，信心增長，直心清凈，諸根柔軟，定心增廣，生菩提心堅固不轉。菩薩摩訶薩善根迴向，令一切眾生離毒害心，令一切眾生安隱快樂，令一切眾生得真實義，令一切眾生悉得清凈無上菩提，令一
【現代漢語翻譯】 現代漢語譯本 世界，像這樣的一切世界，都完全莊嚴清凈；菩薩充滿其中，修行大乘之道，使一切眾生在每一個念頭中，都能做三世一切諸佛所做的事業，調伏眾生，建立薩婆若（一切智）。這些菩薩摩訶薩以這樣無量阿僧祇劫的時間利益眾生，使佛法不斷絕；以大悲心救護眾生，修習大慈，具足菩薩的修行；建立一切諸如來的教論，使一切眾生，都能不斷絕諸佛的善根；有來求助的人，都滿足他們的願望而沒有厭倦，能夠施捨一切，心中沒有後悔，捨棄一切財物、生活所需，無論從哪個方向來，沒有不歡喜的，對待一切眾生，都像對待自己的孩子一樣，見到來求助的人，心中非常歡喜，這樣想：『這是我的善知識。』 那時，菩薩增長大悲心、歡喜心、不可破壞的心、大施捨的心；菩薩摩訶薩見到來求助的人，根據他們所需要的，都給予資助，滿足他們的願望，使他們沒有缺乏，都讓他們歡喜，斷除他們的貧困，使他們具足富裕安樂，一起稱讚菩薩的美德，讚歎菩薩的恩德而歸去。菩薩那時心中非常歡喜，這種歡喜，即使百千億那由他劫所受的帝釋天的快樂也比不上；須夜摩天王、兜率陀天王、化自在天王、他化自在天王，百千億那由他劫所受的喜樂，也比不上；梵天王的快樂，乃至凈居天無量無邊阿僧祇劫禪定的快樂，也比不上；無量無數不可稱說阿僧祇劫轉輪王的快樂，也比不上。菩薩摩訶薩這樣的大歡喜是無量的，信心增長，直心清凈，諸根柔和，定心增長廣大，生起菩提心堅固不退轉。菩薩摩訶薩將善根迴向，使一切眾生遠離毒害之心，使一切眾生安穩快樂，使一切眾生得到真實的意義，使一切眾生都得到清凈無上的菩提，使一
【English Translation】 English version Worlds, like all such worlds, are completely adorned and pure; Bodhisattvas fill them, practicing the Great Vehicle, enabling all sentient beings in every thought to perform all the deeds of all Buddhas of the three times, taming sentient beings, and establishing Sarvajña (all-knowing wisdom). These Bodhisattva-Mahasattvas benefit sentient beings for immeasurable asamkhya kalpas, ensuring that the Buddha Dharma does not cease; with great compassion, they protect sentient beings, cultivate great loving-kindness, and fulfill the practice of a Bodhisattva; they establish all the teachings of all Tathagatas, ensuring that all sentient beings do not sever the roots of goodness of all Buddhas; those who come seeking help, they fulfill their wishes without weariness, able to give everything, without regret in their hearts, giving up all possessions and necessities, no matter from which direction they come, they are always joyful, treating all sentient beings as if they were their own children, seeing those who come seeking help, their hearts are filled with great joy, thinking: 『These are my good teachers.』 At that time, the Bodhisattva cultivates great compassion, joy, an indestructible heart, and a heart of great giving; the Bodhisattva-Mahasattva, seeing those who come seeking help, provides them with whatever they need, fulfilling their wishes, ensuring they lack nothing, making them all joyful, ending their poverty, enabling them to be rich and happy, together they praise the Bodhisattva's virtues, and return home praising the Bodhisattva's kindness. At that time, the Bodhisattva's heart is filled with great joy, a joy that even the joy of Indra for hundreds of thousands of billions of nayutas of kalpas cannot match; the joy of the Suyama Heaven King, the Tusita Heaven King, the Nirmāṇarati Heaven King, and the Paranirmitavasavartin Heaven King for hundreds of thousands of billions of nayutas of kalpas cannot match; the joy of the Brahma Heaven King, and even the joy of the meditative bliss of the Pure Abodes for immeasurable, boundless asamkhya kalpas cannot match; the joy of a Universal Monarch for immeasurable, countless, and inexpressible asamkhya kalpas cannot match. The Bodhisattva-Mahasattva's great joy is immeasurable, their faith grows, their direct mind is pure, their senses are gentle, their meditative mind expands, and they generate a Bodhi mind that is firm and unshakeable. The Bodhisattva-Mahasattva dedicates their roots of goodness, enabling all sentient beings to be free from harmful thoughts, enabling all sentient beings to be peaceful and happy, enabling all sentient beings to attain the true meaning, enabling all sentient beings to attain pure and unsurpassed Bodhi, enabling one
切眾生悉得平等，令一切眾生得賢善心，令一切眾生逮得賢善摩訶衍心，令一切眾生所行悉善，令一切眾生具普賢菩薩所修願行，令一切眾生覺十力乘。
「菩薩摩訶薩以此善根迴向時，于身、口、意業無著無縛解脫迴向，無眾生想回向；無命想、無人想、無福伽羅想、無男子想、無年少想、無禪頭想、無造想、無受想、無有想、無無想、無今世後世想、無死此生彼想、無有常想、無無常想、非三有想、非無三有想、非想、非無想無縛無著解脫心迴向，無業迴向，無業報迴向，無虛妄迴向，無真實迴向，無思迴向，無思報迴向，無心迴向，無無心迴向。菩薩摩訶薩如是迴向時，不著內，不著外；不著緣，不著境界；不著因，不著因和合；不著法，不著非法；不著思，不著思果；不著色，不著色取，不著色滅；不著受、想、行、識，不著受、想、行、識取，不著受、想、行、識滅。菩薩摩訶薩若於此法中，心不著者，則不縛色，不縛色取，不縛色滅；不縛受、想、行、識，不縛受、想、行、識取，不縛受、想、行、識滅。若於此法而不縛者，則于諸法亦無有解。何以故？一切諸法，不生、不滅，無有自性，無一、無二，無多、無少，無有量、無無量，無善、無惡，無深、無淺，無靜、無亂，無著、無離，無法、無
【現代漢語翻譯】 現代漢語譯本 愿一切眾生都獲得平等，使一切眾生擁有賢善的心，使一切眾生獲得賢善的大乘之心（摩訶衍心，Mahayana mind），使一切眾生所行皆善，使一切眾生具足普賢菩薩（Samantabhadra Bodhisattva）所修的願行，使一切眾生覺悟十力乘（Dasabala-yana）。 菩薩摩訶薩（Bodhisattva-Mahasattva）以此善根迴向時，對於身、口、意三業沒有執著，沒有束縛，以解脫的心迴向，沒有眾生之想回向；沒有壽命之想、沒有人之想、沒有補特伽羅之想（Pudgala，指人）、沒有男子之想、沒有年少之想、沒有禪定之想、沒有造作之想、沒有感受之想、沒有存在之想、沒有不存在之想、沒有今世後世之想、沒有死此生彼之想、沒有常恒之想、沒有無常之想、不是三有之想（欲界、色界、無色界）、不是無三有之想、不是有想、不是無想，以無縛無著解脫之心迴向，沒有業的迴向，沒有業報的迴向，沒有虛妄的迴向，沒有真實的迴向，沒有思的迴向，沒有思報的迴向，沒有心的迴向，沒有無心的迴向。菩薩摩訶薩如此迴向時，不執著于內，不執著于外；不執著于緣，不執著于境界；不執著于因，不執著于因和合；不執著於法，不執著于非法；不執著于思，不執著于思果；不執著於色（Rupa，物質），不執著於色取，不執著於色滅；不執著于受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識），不執著于受、想、行、識取，不執著于受、想、行、識滅。菩薩摩訶薩如果對於這些法不執著，就不會被色所束縛，不會被色取所束縛，不會被色滅所束縛；不會被受、想、行、識所束縛，不會被受、想、行、識取所束縛，不會被受、想、行、識滅所束縛。如果對於這些法不被束縛，那麼對於一切法也就沒有解脫。為什麼呢？因為一切諸法，不生不滅，沒有自性，沒有一，沒有二，沒有多，沒有少，沒有有量，沒有無量，沒有善，沒有惡，沒有深，沒有淺，沒有靜，沒有亂，沒有執著，沒有脫離，沒有法，沒有非法。
【English Translation】 English version May all sentient beings attain equality, may all sentient beings possess virtuous minds, may all sentient beings attain the virtuous Mahayana mind, may all sentient beings' actions be virtuous, may all sentient beings be endowed with the vows and practices cultivated by Samantabhadra Bodhisattva, may all sentient beings awaken to the Ten Powers Vehicle (Dasabala-yana). When a Bodhisattva-Mahasattva dedicates these roots of goodness, they dedicate with a mind free from attachment and bondage to body, speech, and mind, dedicating without the thought of sentient beings; without the thought of life, without the thought of a person, without the thought of a Pudgala (person), without the thought of a man, without the thought of youth, without the thought of meditation, without the thought of creation, without the thought of feeling, without the thought of existence, without the thought of non-existence, without the thought of this life or the next, without the thought of dying here and being born there, without the thought of permanence, without the thought of impermanence, not with the thought of the three realms of existence (desire realm, form realm, formless realm), not with the thought of non-three realms of existence, not with the thought of thought, not with the thought of non-thought, dedicating with a mind free from bondage and attachment, without the dedication of karma, without the dedication of karmic retribution, without the dedication of falsehood, without the dedication of truth, without the dedication of thought, without the dedication of the result of thought, without the dedication of mind, without the dedication of no-mind. When a Bodhisattva-Mahasattva dedicates in this way, they do not attach to the internal, do not attach to the external; do not attach to conditions, do not attach to realms; do not attach to causes, do not attach to the combination of causes; do not attach to dharma, do not attach to non-dharma; do not attach to thought, do not attach to the result of thought; do not attach to Rupa (form), do not attach to the grasping of form, do not attach to the cessation of form; do not attach to Vedana (feeling), Samjna (perception), Samskara (mental formations), Vijnana (consciousness), do not attach to the grasping of feeling, perception, mental formations, consciousness, do not attach to the cessation of feeling, perception, mental formations, consciousness. If a Bodhisattva-Mahasattva does not attach to these dharmas, then they are not bound by form, not bound by the grasping of form, not bound by the cessation of form; not bound by feeling, perception, mental formations, consciousness, not bound by the grasping of feeling, perception, mental formations, consciousness, not bound by the cessation of feeling, perception, mental formations, consciousness. If one is not bound by these dharmas, then there is also no liberation from all dharmas. Why? Because all dharmas are neither born nor cease, have no self-nature, are not one, not two, not many, not few, not measurable, not immeasurable, not good, not evil, not deep, not shallow, not still, not disturbed, not attached, not detached, not dharma, not non-dharma.
非法，無性、無非性，無有、無無故；菩薩如是見法，則是非法，言語道斷故。非法為法，而亦不壞一切業跡；具修菩薩行，不退一切智，解知業緣如夢、如響、如鏡中像，一切法如幻，而亦不違因緣業報；入甚深業，解法真實，無行無作，亦復不違業行之道。
「菩薩摩訶薩以一切善根如是迴向：一切種智，普游十方，教化眾生。迴向者何義？永度世間生死彼岸，故說迴向；度諸陰彼岸，故說迴向；度語言道彼岸，故說迴向；度眾生相彼岸，故說迴向；度身見彼岸，故說迴向；度不堅固彼岸，故說迴向；度諸行彼岸，故說迴向；度諸有彼岸，故說迴向；度諸取彼岸，故說迴向；度諸世間法彼岸，故說迴向。菩薩摩訶薩若能以此善根迴向，則皆隨順一切諸佛、隨順法、隨順智、隨順菩提、隨順義、隨順迴向、隨順行、隨順真實、隨順清凈。菩薩摩訶薩如是迴向已，令一切眾生得如來法；諸佛歡喜，無佛不值，無法不了，於一切法無違無失，悉能分別一切佛法，不捨正法，不違因緣，內外諸法，法力具足，無有休息。佛子！是為菩薩摩訶薩第六隨順一切堅固善根迴向。菩薩摩訶薩住此迴向，無量諸佛皆悉守護，得堅固法，修一切智；解隨順義，解一切法，隨順真性，得一切法，隨順堅固善根，隨順滿足諸愿；得隨
【現代漢語翻譯】 現代漢語譯本：
『非法』，既不是有性的，也不是無性的，既不是存在，也不是不存在；菩薩如果這樣看待法，那就是『非法』，因為言語無法表達。雖然是『非法』，但也是『法』，並且不會破壞一切業的痕跡；修習菩薩的修行，不會退轉對一切智慧的追求，理解業的因緣就像夢、回聲、鏡中的影像一樣，一切法都如幻象，但也不會違背因緣業報；深入理解甚深的業，理解法的真實，無所作為，也並不違背業行的道路。
『菩薩摩訶薩』（偉大的菩薩）以一切善根這樣迴向：爲了成就一切種智（佛陀的智慧），普遍遊歷十方，教化眾生。迴向是什麼意思呢？是爲了永遠度過世間的生死彼岸，所以說是迴向；爲了度過諸陰（五蘊）的彼岸，所以說是迴向；爲了度過語言道的彼岸，所以說是迴向；爲了度過眾生相的彼岸，所以說是迴向；爲了度過身見（認為有真實自我的錯誤觀念）的彼岸，所以說是迴向；爲了度過不堅固的彼岸，所以說是迴向；爲了度過諸行（一切有為法）的彼岸，所以說是迴向；爲了度過諸有（三界）的彼岸，所以說是迴向；爲了度過諸取（執著）的彼岸，所以說是迴向；爲了度過諸世間法的彼岸，所以說是迴向。菩薩摩訶薩如果能以這樣的善根迴向，就能隨順一切諸佛、隨順法、隨順智、隨順菩提（覺悟）、隨順義、隨順迴向、隨順行、隨順真實、隨順清凈。菩薩摩訶薩這樣迴向之後，能使一切眾生得到如來法；諸佛歡喜，沒有不遇到的佛，沒有不瞭解的法，對於一切法沒有違背和缺失，能夠分辨一切佛法，不捨棄正法，不違背因緣，內外諸法，法力具足，沒有休息。佛子！這就是菩薩摩訶薩第六種隨順一切堅固善根的迴向。菩薩摩訶薩安住于這種迴向，無量諸佛都會守護他，得到堅固的法，修習一切智；理解隨順的意義，理解一切法，隨順真性，得到一切法，隨順堅固的善根，隨順滿足一切願望；得到隨
【English Translation】 English version:
'Non-dharma' is neither with nature nor without nature, neither existent nor non-existent; if a Bodhisattva sees dharma in this way, then it is 'non-dharma,' because language cannot express it. Although it is 'non-dharma,' it is also 'dharma,' and it does not destroy all traces of karma; practicing the Bodhisattva's practice, one does not regress from the pursuit of all wisdom, understanding the causes and conditions of karma as like dreams, echoes, and images in a mirror, all dharmas are like illusions, but one does not violate the karmic retribution of causes and conditions; deeply understanding profound karma, understanding the truth of dharma, without action, one also does not violate the path of karmic action.
'Bodhisattva Mahasattva' (great Bodhisattva) dedicates all good roots in this way: for the sake of achieving all-knowing wisdom (Buddha's wisdom), to travel universally in the ten directions, to teach and transform sentient beings. What is the meaning of dedication? It is to forever cross the shore of birth and death in the world, therefore it is called dedication; to cross the shore of the skandhas (five aggregates), therefore it is called dedication; to cross the shore of the path of language, therefore it is called dedication; to cross the shore of the marks of sentient beings, therefore it is called dedication; to cross the shore of self-view (the mistaken notion of a real self), therefore it is called dedication; to cross the shore of impermanence, therefore it is called dedication; to cross the shore of all actions (conditioned phenomena), therefore it is called dedication; to cross the shore of all existences (the three realms), therefore it is called dedication; to cross the shore of all attachments, therefore it is called dedication; to cross the shore of all worldly dharmas, therefore it is called dedication. If a Bodhisattva Mahasattva can dedicate good roots in this way, then they will be in accordance with all Buddhas, in accordance with the Dharma, in accordance with wisdom, in accordance with Bodhi (enlightenment), in accordance with meaning, in accordance with dedication, in accordance with practice, in accordance with truth, in accordance with purity. After a Bodhisattva Mahasattva dedicates in this way, they can enable all sentient beings to obtain the Tathagata's Dharma; the Buddhas are joyful, there is no Buddha they do not encounter, no Dharma they do not understand, regarding all dharmas there is no violation or loss, they can distinguish all Buddha-dharmas, do not abandon the true Dharma, do not violate causes and conditions, internal and external dharmas, the power of Dharma is complete, without rest. Buddha's child! This is the sixth dedication of a Bodhisattva Mahasattva that is in accordance with all firm good roots. When a Bodhisattva Mahasattva dwells in this dedication, countless Buddhas will protect them, they will obtain firm Dharma, cultivate all-knowing wisdom; understand the meaning of accordance, understand all dharmas, be in accordance with true nature, obtain all dharmas, be in accordance with firm good roots, be in accordance with fulfilling all wishes; obtain the
順堅固法，一切金剛所不能壞，得隨順堅固愿，於一切法中而得自在。」
爾時，金剛幢菩薩承佛神力，觀察十方，觀察一切大眾，觀察法界，深入諸法句味之義，修無量心，大悲普覆一切眾生，覺悟三世如來家法，入於一切諸佛功德，逮得諸佛自在之身，分別一切諸眾生心，隨所種善根，應受化時，隨順法身示現色身，以偈頌曰：
「一切世間諸大王， 菩薩現身於彼生， 處彼尊豪大王位， 悉能調伏諸群生。 其心柔軟常清凈， 於一切眾得自在， 常以正法治天下， 方便隨順樂世間。 菩薩清凈王家生， 常能如應轉法輪， 遠離諸惡正治國， 十方眾生無違教。 菩薩色相功德滿， 具足甚深妙智慧， 堅固安住不退轉， 悉能降伏一切魔。 常能具持清凈戒， 決定安住忍辱力， 除滅一切瞋恚毒， 常能修習最勝法。 菩薩具行佈施法， 飲食華鬘乘衣服， 涂香房舍明凈燈， 如是等施無有量。 菩薩所施益眾生， 常能開發廣大心， 其意清凈大歡喜， 佈施尊勝及世間。 菩薩悉能捨無量， 內外所有一切物， 所行佈施常歡喜， 未曾暫有中悔心。 菩薩悉能施頭目， 手足肌肉及骨髓， 一切身份盡惠施
【現代漢語翻譯】 現代漢語譯本 『順應堅固之法』，一切金剛（vajra，一種象徵堅不可摧的法器）都不能破壞，獲得隨順堅固的願力，在一切法中都能自在。」
當時，金剛幢菩薩（Vajradhvaja Bodhisattva）承蒙佛的神力，觀察十方，觀察一切大眾，觀察法界，深入諸法句義的含義，修習無量心，以大悲普覆一切眾生，覺悟三世如來（Tathagata，佛的稱號）的家法，進入一切諸佛的功德，獲得諸佛自在之身，分別一切眾生的心，隨著他們所種的善根，在應受教化的時候，隨順法身示現色身，以偈頌說道：
『一切世間諸大王，菩薩現身於彼生，處彼尊豪大王位，悉能調伏諸群生。 其心柔軟常清凈，於一切眾得自在，常以正法治天下，方便隨順樂世間。 菩薩清凈王家生，常能如應轉法輪（dharma-cakra，佛法的象徵），遠離諸惡正治國，十方眾生無違教。 菩薩色相功德圓滿，具足甚深微妙智慧，堅固安住不退轉，悉能降伏一切魔。 常能具持清凈戒，決定安住忍辱力，除滅一切瞋恚毒，常能修習最勝法。 菩薩具行佈施法，飲食華鬘（mālā，花環）乘衣服，涂香房舍明凈燈，如是等施無有量。 菩薩所施利益眾生，常能開發廣大心，其意清凈大歡喜，佈施尊勝及世間。 菩薩悉能捨無量，內外所有一切物，所行佈施常歡喜，未曾暫有中悔心。 菩薩悉能施頭目，手足肌肉及骨髓，一切身份盡惠施』
【English Translation】 English version 『Following the steadfast Dharma, which cannot be destroyed by any vajra (a ritual object symbolizing indestructibility), one obtains the steadfast aspiration to follow, and achieves freedom in all dharmas.』
At that time, Vajradhvaja Bodhisattva, empowered by the Buddha』s spiritual might, observed the ten directions, observed all the great assemblies, observed the Dharma realm, deeply understood the meaning of the phrases of all dharmas, cultivated immeasurable minds, covered all sentient beings with great compassion, awakened to the family Dharma of the Tathagatas (a title for the Buddha) of the three times, entered into the merits of all Buddhas, attained the free body of the Buddhas, discerned the minds of all sentient beings, and according to the good roots they had planted, when it was time for them to be taught, manifested a physical body in accordance with the Dharma body, and spoke in verse:
『In all the worlds, great kings, Bodhisattvas are born among them, residing in the honored and magnificent kingly position, they are able to subdue all beings. Their minds are gentle and always pure, they are free among all beings, they always govern the world with the righteous Dharma, skillfully adapting to the world』s pleasures. Bodhisattvas are born in pure royal families, they are always able to turn the Dharma wheel (dharma-cakra, a symbol of Buddhist teachings) accordingly, they govern the country righteously, far from all evils, and beings in the ten directions do not disobey their teachings. Bodhisattvas』 appearances and merits are complete, they are endowed with profound and subtle wisdom, they firmly abide without regression, and they are able to subdue all demons. They are always able to uphold pure precepts, they are determined to abide in the power of patience, they eradicate all poisons of anger, and they are always able to cultivate the most excellent Dharma. Bodhisattvas practice the Dharma of giving, offering food, garlands (mālā), vehicles, clothing, fragrant ointments, houses, and bright lamps, such giving is immeasurable. The giving of Bodhisattvas benefits sentient beings, they are always able to develop vast minds, their intentions are pure and greatly joyful, they give to the honored and to the world. Bodhisattvas are able to give up immeasurably, all things both internal and external, their giving is always joyful, and they never have a moment of regret. Bodhisattvas are able to give their heads, eyes, hands, feet, muscles, and marrow, they give all parts of their bodies.』
， 其心未曾生中悔。 菩薩處在大王位， 清凈豪貴人中尊， 大悲以舌施群生， 楚毒無量不中悔。 菩薩施舌凈善根， 迴向一切諸群生， 悉令此等眾生類， 具足成就廣長舌。 菩薩歡喜施妻子， 其心未曾生憂悔， 又復欣悅施國土， 亦能捨身無所吝。 隨所樂求盡施與， 應時惠施無嫌恨， 一切所有能悉舍， 諸來求者皆滿足。 為法捨身無央數， 修諸苦行求菩提， 又為眾生受諸苦， 求無上智不退轉。 聽受如來正法故， 以身佈施無疲厭， 內心歡喜無有量， 救護一切眾生故。 菩薩得見諸佛已， 慈心恭敬設供養， 饒益歡喜悉具足， 皆能聞持諸佛法。 迴向一切眾生類， 悉令世間得安樂， 普能救護一切眾， 永使究竟得解脫。 菩薩具足諸眷屬， 色身端嚴順教命， 妙莊嚴具為校飾， 聰睿仁賢巧智慧。 以饒益故悉佈施， 而未曾有微吝心， 不為世間資生利， 饒益眾生求菩提。 具足修習凈功德， 履行無量諸勝業， 迴向一切眾生類， 亦不取業堅固相。 菩薩能捨大王位， 嚴飾京都諸城邑， 宮殿內外一切物， 遊觀園林諸池流。 無量無數百千劫
【現代漢語翻譯】 現代漢語譯本 他們的內心從未產生後悔。 菩薩身處國王之位，是清凈高貴的人中之尊， 以大悲心將舌頭佈施給眾生，遭受無量痛苦也毫不後悔。 菩薩佈施舌頭，清凈善根， 迴向給一切眾生， 愿所有這些眾生， 都具足成就廣長之舌。 菩薩歡喜佈施妻子， 內心從未產生憂愁後悔， 又欣然佈施國土， 也能捨棄自身而毫無吝惜。 隨眾生所樂求的都盡力施與， 及時惠施而沒有嫌恨， 一切所有都能捨棄， 讓所有前來求取的人都得到滿足。 爲了佛法捨棄身體無數次， 修持各種苦行以求菩提（覺悟）， 又爲了眾生承受各種痛苦， 求取無上智慧而不退轉。 爲了聽受如來（佛陀）的正法， 以身體佈施而沒有疲倦厭煩， 內心歡喜無量無邊， 爲了救護一切眾生。 菩薩得見諸佛之後， 以慈悲心恭敬地設供養， 饒益眾生，歡喜心都具足， 都能聽聞並受持諸佛的教法。 迴向給一切眾生， 愿世間都得到安樂， 普遍能夠救護一切眾生， 永遠使他們最終得到解脫。 菩薩具足各種眷屬， 容貌端正莊嚴，順從教誨， 用美妙的裝飾品來裝扮， 聰明睿智，仁慈賢能，富有智慧。 因為饒益眾生的緣故而全部佈施， 而沒有絲毫吝嗇之心， 不為世間的物質利益， 爲了饒益眾生而求取菩提。 具足修習清凈的功德， 實踐無量殊勝的善業， 迴向給一切眾生， 也不執著于業的堅固相。 菩薩能夠捨棄國王之位， 裝飾京都的各個城邑， 宮殿內外的一切物品， 以及遊覽的園林和池塘。 經歷無量無數百千劫
【English Translation】 English version Their hearts never once generated regret. The Bodhisattva, being in the position of a great king, is the most honored among pure and noble people, With great compassion, he gives his tongue to sentient beings, enduring immeasurable suffering without regret. The Bodhisattva gives his tongue, purifying his roots of goodness, And dedicates it to all sentient beings, Wishing that all these beings, May fully achieve the long and broad tongue. The Bodhisattva joyfully gives away his wife and children, His heart never once generating sorrow or regret, And he also gladly gives away his kingdom, He can also give up his own body without any reluctance. He gives whatever is desired by sentient beings to the best of his ability, Bestowing timely gifts without resentment, He can give up everything he owns, Satisfying all those who come seeking. He has given up his body countless times for the Dharma, Practicing various ascetic practices to seek Bodhi (enlightenment), And also enduring various sufferings for sentient beings, Seeking supreme wisdom without regression. For the sake of hearing and receiving the Tathagata's (Buddha's) true Dharma, He gives his body without weariness or aversion, His inner joy is immeasurable, For the sake of protecting all sentient beings. After the Bodhisattva has seen all the Buddhas, He respectfully makes offerings with a compassionate heart, Benefiting sentient beings, and his joy is complete, He is able to hear and uphold all the Buddhas' teachings. He dedicates it to all sentient beings, Wishing that the world may attain peace and happiness, Universally able to protect all beings, And forever enable them to ultimately attain liberation. The Bodhisattva is complete with all his retinue, His appearance is upright and dignified, obedient to teachings, Adorned with exquisite ornaments, Intelligent, wise, benevolent, and virtuous. Because of benefiting sentient beings, he gives everything away, And has not the slightest bit of stinginess, Not for the sake of worldly material benefits, But to seek Bodhi for the benefit of sentient beings. He is complete in cultivating pure merits, Practicing countless supreme good deeds, Dedicating it to all sentient beings, And not clinging to the solid form of karma. The Bodhisattva is able to give up the position of a great king, Adorning the various cities of the capital, All things inside and outside the palace, And the gardens and ponds he visits. Through immeasurable, countless hundreds of thousands of kalpas
， 以無上心行佈施， 開悟世間示彼岸， 隨順化導群生類。 菩薩見有來求者， 悉從他方世界至， 隨彼所須滿其愿， 菩薩大喜充遍身。 菩薩迴向施功德， 三世一切諸如來， 所學究竟到彼岸， 無上導師之境界。 菩薩觀察一切法， 誰為度脫眾生者， 為度脫誰至何處， 解空不捨佈施心。 菩薩迴向智慧故， 菩薩迴向求正法， 菩薩迴向甚深義， 於一切法無所著。 心不分別一切業， 于諸業報不染著， 了達菩提從緣起， 於法真性無所壞。 解了己身不染著， 其心寂滅無所依， 智慧分別無業性， 善解因緣非無業。 不虛妄取過去法， 亦復不取未來法， 了達現在無所有， 觀察三世悉空寂。 菩薩究竟色彼岸， 受想行識亦如是， 永度一切到彼岸， 其心謙順常清凈。 觀察五陰十八界， 分別諸入及己身， 於此諸法求菩提， 皆悉空寂不可得。 不取諸法常住相， 于斷滅相亦不受， 一切諸法非有無， 諸業因緣和合生。 無有眾生得菩提， 一切諸法悉寂滅， 心不染著諸佛剎， 了達三世無所有， 若能如是解正法， 亦如一切諸最勝。 雖復推求無所得
【現代漢語翻譯】 現代漢語譯本 以無上的心境施行佈施， 開啟世間的智慧，指示解脫的彼岸，順應眾生的根性進行教化引導。 菩薩見到有人前來求助，他們都從其他世界而來， 菩薩會根據他們各自的需求滿足他們的願望，此時菩薩內心充滿喜悅。 菩薩將佈施的功德迴向，愿三世一切諸如來（Tathagata，佛的稱號）， 所學習的最終都能到達彼岸，達到無上導師的境界。 菩薩觀察一切法（dharma，宇宙間一切事物和現象），思考誰是度脫眾生的人， 要度脫誰，又將他們度脫到哪裡，雖然明白空性，卻不放棄佈施的心。 菩薩爲了增長智慧而回向，菩薩爲了尋求正法（saddharma，正確的佛法）而回向， 菩薩爲了領悟甚深的意義而回向，對於一切法都不執著。 內心不分別一切業（karma，行為、造作），對於各種業報也不執著， 明白菩提（bodhi，覺悟）是從因緣生起的，對於法的真實本性沒有破壞。 瞭解自身不被執著所染污，內心寂靜無所依， 以智慧分辨業的無自性，善於理解因緣，並非沒有業。 不虛妄地執取過去的法，也不執取未來的法， 明白現在的一切都是空無所有，觀察過去、現在、未來三世都是空寂的。 菩薩最終到達色（rupa，物質）的彼岸，受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）也是如此， 永遠度脫一切到達彼岸，內心謙遜順從，常常保持清凈。 觀察五陰（skandha，構成人身的五種要素：色、受、想、行、識）、十八界（dhatu，六根、六塵、六識）、 分別諸入（ayatana，六根和六塵）以及自身， 從這些法中尋求菩提，明白它們都是空寂不可得的。 不執取諸法常住不變的相，也不接受斷滅的相， 一切諸法既非有也非無，都是諸業因緣和合而生。 沒有眾生能夠得到菩提，一切諸法都是寂滅的， 內心不執著于諸佛剎（buddhaksetra，佛的國土），明白過去、現在、未來三世都是空無所有， 如果能夠這樣理解正法，也就如同一切最殊勝的聖者一樣。 即使進一步推求，也無法得到任何東西。
【English Translation】 English version With a supreme mind, practice giving, Enlighten the world, show the other shore, and guide all beings accordingly. When Bodhisattvas see those who come seeking help, all from other worlds, They fulfill their wishes according to their needs, and the Bodhisattvas are filled with great joy. Bodhisattvas dedicate the merit of giving, wishing that all Tathagatas (Buddhas) of the three times, May ultimately reach the other shore through their learning, attaining the realm of the supreme guide. Bodhisattvas observe all dharmas (phenomena), contemplating who liberates beings, Who is to be liberated, and where they are liberated to, understanding emptiness without abandoning the mind of giving. Bodhisattvas dedicate for the sake of wisdom, dedicate for seeking the true dharma (teachings), Bodhisattvas dedicate for the profound meaning, without attachment to any dharma. The mind does not discriminate all karmas (actions), nor is it attached to the results of karma, Understanding that bodhi (enlightenment) arises from conditions, without destroying the true nature of dharma. Understanding that the self is not tainted by attachment, the mind is tranquil and without reliance, Wisdom discerns the non-self nature of karma, understanding conditions well, not that there is no karma. Not falsely grasping past dharmas, nor grasping future dharmas, Understanding that the present is empty, observing that the three times are all empty and still. Bodhisattvas ultimately reach the other shore of rupa (form), and so too with vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness), Forever crossing over everything to the other shore, their minds are humble and always pure. Observing the five skandhas (aggregates), the eighteen dhatus (elements), Distinguishing the ayatanas (sense bases) and the self, Seeking bodhi from these dharmas, understanding that they are all empty and unattainable. Not grasping the aspect of permanence in dharmas, nor accepting the aspect of annihilation, All dharmas are neither existent nor non-existent, arising from the combination of karmic conditions. No being attains bodhi, all dharmas are still and silent, The mind is not attached to the Buddha-ksetras (Buddha-fields), understanding that the three times are all empty, If one can understand the true dharma in this way, one is like all the most supreme ones. Even if one further seeks, nothing can be obtained.
， 菩薩所行亦不虛， 是故緣中求諸法， 不違一切因緣道。 分別解說諸業跡， 欲令眾生悉清凈， 是為智者所修行， 一切諸佛之所說。 隨順思惟入正義， 自然覺悟無上道， 諸法無生亦無滅， 亦復無來亦無去， 不於此死而彼生， 深解一切諸佛法， 了達諸法真實性， 於法性中無所著。 永離諸法虛妄相， 彼人得見諸佛智， 分別解了諸法趣， 眾生諸趣佛國趣， 一切三世所有法， 皆悉了知無有餘， 三世諸佛所覺法， 悉能具足聞受持。 所說三世一切法， 如是等法悉非法， 隨順修行一切法， 而亦不壞諸法相， 菩薩迴向諸眾生， 令彼疾得一切智。◎
「◎佛子！何等為菩薩摩訶薩第七等心隨順一切眾生迴向？
「佛子！此菩薩摩訶薩增長下品善根、中品善根、上品善根、無量善根、廣善根、種種善根、不可測量善根、不可思議善根、阿僧祇善根、無邊善根、佛境界善根、法境界善根、僧境界善根、善知識境界善根、一切眾生境界善根、方便境界善根、修習微妙境界善根、內境界善根、外境界善根、無量別異功德境界善根、修習一切施境界善根、清凈戒境界善根、菩薩內自專正於一切舍忍辱境界善根
【現代漢語翻譯】 現代漢語譯本 菩薩的修行也不是虛妄的， 因此要在因緣中尋求諸法，不違背一切因緣之道。 分別解說各種業的痕跡，想要讓眾生都清凈， 這是有智慧的人所修行的，也是一切諸佛所說的。 順應思維進入正義，自然覺悟無上的道， 諸法沒有產生也沒有滅亡，也沒有來也沒有去， 不是在此處死亡而在彼處出生，深刻理解一切諸佛的法， 了達諸法真實的性質，在法性中沒有執著。 永遠脫離諸法虛妄的表象，那個人就能見到諸佛的智慧， 分別瞭解諸法的去向，眾生的去向，佛國的去向， 一切三世所有的法，都能完全瞭解沒有遺漏， 三世諸佛所覺悟的法，都能完全聽聞、接受和保持。 所說的三世一切法，像這樣的法都不是真正的法， 順應修行一切法，也不破壞諸法的表象， 菩薩迴向給一切眾生，讓他們迅速獲得一切智慧。
「佛子（對佛弟子的稱呼）！什麼是菩薩摩訶薩（大菩薩）第七種平等心隨順一切眾生迴向？
「佛子！這位菩薩摩訶薩增長下品善根、中品善根、上品善根、無量善根、廣善根、種種善根、不可測量善根、不可思議善根、阿僧祇（無數）善根、無邊善根、佛境界善根、法境界善根、僧境界善根、善知識境界善根、一切眾生境界善根、方便境界善根、修習微妙境界善根、內境界善根、外境界善根、無量差別功德境界善根、修習一切佈施境界善根、清凈持戒境界善根、菩薩內心專注於一切捨棄忍辱境界善根
【English Translation】 English version The practice of Bodhisattvas is not in vain, Therefore, seek all dharmas within conditions, not violating the path of all causes and conditions. Distinguish and explain the traces of all karmas, desiring to purify all sentient beings, This is what the wise practice, and what all Buddhas have spoken. Following thoughts to enter the right meaning, naturally awakening to the unsurpassed path, All dharmas have no birth and no death, neither coming nor going, Not dying here and being born there, deeply understanding all the Buddhas' dharmas, Comprehending the true nature of all dharmas, without attachment in the nature of dharma. Forever departing from the false appearances of all dharmas, that person can see the wisdom of all Buddhas, Distinguishing and understanding the destinations of all dharmas, the destinations of sentient beings, the destinations of Buddha lands, All dharmas of the three times, all can be completely understood without any remainder, The dharmas awakened by the Buddhas of the three times, all can be fully heard, received, and upheld. All dharmas of the three times that are spoken, such dharmas are not true dharmas, Following the practice of all dharmas, yet not destroying the appearances of all dharmas, Bodhisattvas dedicate their merits to all sentient beings, enabling them to quickly attain all wisdom.
「O sons of the Buddha! What is the seventh equal-minded dedication of a Bodhisattva Mahasattva (Great Bodhisattva) that accords with all sentient beings?
「O sons of the Buddha! This Bodhisattva Mahasattva increases inferior roots of goodness, intermediate roots of goodness, superior roots of goodness, immeasurable roots of goodness, vast roots of goodness, various roots of goodness, immeasurable roots of goodness, inconceivable roots of goodness, asamkhya (countless) roots of goodness, boundless roots of goodness, roots of goodness of the Buddha realm, roots of goodness of the Dharma realm, roots of goodness of the Sangha realm, roots of goodness of the realm of good teachers, roots of goodness of the realm of all sentient beings, roots of goodness of the realm of skillful means, roots of goodness of the realm of practicing subtle things, inner roots of goodness, outer roots of goodness, immeasurable different meritorious roots of goodness, roots of goodness of practicing all giving, roots of goodness of pure precepts, roots of goodness of the Bodhisattva's inner focus on all relinquishing and forbearance.
、精進不退轉境界善根、入種種禪定境界善根、修行諸地智慧境界善根、分別一切眾生心心境界善根、積集無量清凈功德善根、修習正念菩薩業境界善根、普覆一切眾生境界善根。菩薩摩訶薩行如是等無量善根，修習究竟，積集長養，廣開解已，則能安住忍力，閉惡趣門；善調諸根，威儀具足，永離顛倒，決定正趣；堪為一切諸佛法器，普為眾生作無上福田；常為諸佛之所守護，出生長養一切諸佛清凈善根，隨順具滿如來大愿，深樂佛業，心得自在，悉與三世諸如來等；普能供養一切諸佛，究竟一切諸如來力，常為諸佛之所讚歎；不求生天，不貪利養，不著諸行，一切善根皆悉迴向，為一切眾生作功德藏；具足諸道，普覆一切，于生死中拔出眾生，教令修習一切善根，迴向一切境界而不斷絕；開一切智菩提之門，建立智幢，嚴凈大道；普示眾生，舍離一切世間塵垢；施心功德，生如來家，清凈功德，皆悉滿足無上福田，不著眾生，不依世間；令一切眾生，皆悉清凈，修習攝取一切善根。菩薩摩訶薩離垢清凈菩提心，攝取善根，作如是念：『此菩提心所起善根、菩提心思惟善根、菩提心所得善根、菩提心正希望善根、一向菩提心善根，憐愍一切眾生，攝取一切種智境界，究竟十力境界，積集十力境界；不壞法界善根，不
【現代漢語翻譯】 現代漢語譯本：精進不退轉的境界善根、進入種種禪定境界的善根、修行諸地智慧境界的善根、分別一切眾生心念境界的善根、積聚無量清凈功德的善根、修習正念菩薩事業的善根、普遍覆蓋一切眾生的善根。菩薩摩訶薩修行如此等無量善根，修習至究竟，積聚增長，廣泛開解之後，便能安住于忍辱的力量，關閉惡趣之門；善於調伏諸根，威儀具足，永遠遠離顛倒，堅定地走向正道；堪為一切諸佛的法器，普遍為眾生作無上的福田；常為諸佛所守護，出生並增長一切諸佛清凈的善根，隨順並圓滿如來的大愿，深深喜愛佛的事業，心意自在，與三世一切如來平等；普遍能夠供養一切諸佛，究竟一切如來的力量，常為諸佛所讚歎；不求生天，不貪圖利益供養，不執著于諸行，一切善根都回向，為一切眾生作功德的寶藏；具足諸道，普遍覆蓋一切，在生死輪迴中拔出眾生，教導他們修習一切善根，迴向一切境界而不間斷；開啟一切智慧菩提之門，建立智慧的旗幟，莊嚴清凈的大道；普遍向眾生展示，舍離一切世間的塵垢；佈施的心所產生的功德，生於如來之家，清凈的功德，都圓滿無上福田，不執著于眾生，不依賴於世間；令一切眾生都清凈，修習並攝取一切善根。菩薩摩訶薩遠離垢染清凈的菩提心，攝取善根，作這樣的念頭：『這菩提心所產生的善根、菩提心所思惟的善根、菩提心所得到的善根、菩提心所正希望的善根、一向菩提心的善根，憐憫一切眾生，攝取一切種智（一切智慧）的境界，究竟十力（如來十種力量）的境界，積聚十力的境界；不破壞法界（宇宙萬法）的善根，不』 English version: The good roots of the state of diligent non-retrogression, the good roots of entering various samadhi states, the good roots of cultivating the wisdom states of various grounds, the good roots of distinguishing the mind states of all sentient beings, the good roots of accumulating immeasurable pure merits, the good roots of cultivating the mindfulness of the bodhisattva's activities, and the good roots of universally covering all sentient beings. When a Bodhisattva Mahasattva practices such immeasurable good roots, cultivates them to the ultimate, accumulates and nurtures them, and widely opens up understanding, they can then abide in the power of patience, close the gates of evil destinies; skillfully tame the senses, possess dignified conduct, forever depart from perversion, and resolutely proceed towards the right path; they are worthy to be the Dharma vessels of all Buddhas, universally acting as the supreme field of merit for sentient beings; they are constantly protected by all Buddhas, giving rise to and nurturing all the pure good roots of all Buddhas, complying with and fulfilling the great vows of the Tathagata, deeply delighting in the work of the Buddha, their minds are at ease, and they are equal to all the Tathagatas of the three times; they are universally able to make offerings to all Buddhas, ultimately achieving all the powers of the Tathagata, and are constantly praised by all Buddhas; they do not seek to be born in the heavens, do not covet profit and offerings, do not cling to actions, all good roots are dedicated, acting as a treasury of merit for all sentient beings; they possess all paths, universally cover all, extract sentient beings from the cycle of birth and death, teach them to cultivate all good roots, dedicate them to all realms without interruption; they open the gate of all-wisdom Bodhi, establish the banner of wisdom, and adorn the great path; they universally show sentient beings, to abandon all worldly defilements; the merit of the giving mind, being born into the family of the Tathagata, pure merits, all fulfilling the supreme field of merit, not clinging to sentient beings, not relying on the world; causing all sentient beings to be pure, cultivating and gathering all good roots. A Bodhisattva Mahasattva, with a pure Bodhi mind free from defilement, gathers good roots, and makes such thoughts: 'These good roots arising from the Bodhi mind, the good roots contemplated by the Bodhi mind, the good roots obtained by the Bodhi mind, the good roots rightly hoped for by the Bodhi mind, the good roots of the single-minded Bodhi mind, with compassion for all sentient beings, gathering all the realms of omniscience (all wisdom), ultimately reaching the realms of the ten powers (ten powers of the Tathagata), accumulating the realms of the ten powers; not destroying the good roots of the Dharma realm (the universe and all phenomena), not'
【English Translation】 The good roots of the state of diligent non-retrogression, the good roots of entering various samadhi states, the good roots of cultivating the wisdom states of various grounds, the good roots of distinguishing the mind states of all sentient beings, the good roots of accumulating immeasurable pure merits, the good roots of cultivating the mindfulness of the bodhisattva's activities, and the good roots of universally covering all sentient beings. When a Bodhisattva Mahasattva practices such immeasurable good roots, cultivates them to the ultimate, accumulates and nurtures them, and widely opens up understanding, they can then abide in the power of patience, close the gates of evil destinies; skillfully tame the senses, possess dignified conduct, forever depart from perversion, and resolutely proceed towards the right path; they are worthy to be the Dharma vessels of all Buddhas, universally acting as the supreme field of merit for sentient beings; they are constantly protected by all Buddhas, giving rise to and nurturing all the pure good roots of all Buddhas, complying with and fulfilling the great vows of the Tathagata, deeply delighting in the work of the Buddha, their minds are at ease, and they are equal to all the Tathagatas of the three times; they are universally able to make offerings to all Buddhas, ultimately achieving all the powers of the Tathagata, and are constantly praised by all Buddhas; they do not seek to be born in the heavens, do not covet profit and offerings, do not cling to actions, all good roots are dedicated, acting as a treasury of merit for all sentient beings; they possess all paths, universally cover all, extract sentient beings from the cycle of birth and death, teach them to cultivate all good roots, dedicate them to all realms without interruption; they open the gate of all-wisdom Bodhi, establish the banner of wisdom, and adorn the great path; they universally show sentient beings, to abandon all worldly defilements; the merit of the giving mind, being born into the family of the Tathagata, pure merits, all fulfilling the supreme field of merit, not clinging to sentient beings, not relying on the world; causing all sentient beings to be pure, cultivating and gathering all good roots. A Bodhisattva Mahasattva, with a pure Bodhi mind free from defilement, gathers good roots, and makes such thoughts: 'These good roots arising from the Bodhi mind, the good roots contemplated by the Bodhi mind, the good roots obtained by the Bodhi mind, the good roots rightly hoped for by the Bodhi mind, the good roots of the single-minded Bodhi mind, with compassion for all sentient beings, gathering all the realms of omniscience (all wisdom), ultimately reaching the realms of the ten powers (ten powers of the Tathagata), accumulating the realms of the ten powers; not destroying the good roots of the Dharma realm (the universe and all phenomena), not'
退轉善根。』
「菩薩摩訶薩復作是念：『如此善根若有果報，我當盡未來際，行菩薩行，不捨眾生故，修行大舍，迴向一切眾生，悉無有餘：令無數世界珍寶充滿，令無數世界寶衣充滿，令無數世界妙香充滿，令無數世界莊嚴具充滿，令無數世界摩尼寶充滿，令無數世界勝摩尼寶充滿，令無數世界妙色雜華充滿，令無數世界上味充滿，令無數世界金銀充滿，令無數世界天床充滿，妙寶莊嚴敷以天衣，令無數世界雜寶莊嚴天冠充滿。若有一人，盡未來劫，常來求索，以此寶物而惠施之，未曾厭倦。如一眾生，一切眾生亦復如是。』菩薩摩訶薩如是施時，以平等心、無偏愛心、不求名心、無熱惱心、無中悔心、專求一切智心、清凈道心、一向施心、憐愍心、調伏心、安住一切智心；菩薩摩訶薩善根如是迴向，盡未來劫，常行佈施。
「複次，菩薩摩訶薩善根如是迴向一切眾生，悉無有餘：『我當以寶象充滿無數世界，七支具足，六瘤成滿，建大寶幢，真金莊嚴，白寶網覆，一切雜寶而莊嚴之，以用佈施；我當以清凈寶馬、婆羅馬王等充滿無數世界，以一切馬寶莊嚴具而莊嚴之，以用佈施；無數世界，寶女充滿，娛樂具足，以用佈施；無數世界，男女充滿，以用佈施；無數世界，己身充滿，以用佈施；無數世
【現代漢語翻譯】 現代漢語譯本 『退失善根。』
『菩薩摩訶薩又這樣想：『如果這樣的善根有果報，我應當盡未來際，行菩薩行，爲了不捨棄眾生，修行大舍，迴向給一切眾生，沒有絲毫遺漏：讓無數世界充滿珍寶，讓無數世界充滿寶衣，讓無數世界充滿妙香，讓無數世界充滿莊嚴具，讓無數世界充滿摩尼寶（如意寶珠），讓無數世界充滿勝摩尼寶（更殊勝的如意寶珠），讓無數世界充滿美妙的各色鮮花，讓無數世界充滿上等美味，讓無數世界充滿金銀，讓無數世界充滿天床，用美妙的珍寶裝飾，鋪上天衣，讓無數世界充滿用各種珍寶裝飾的天冠。如果有一個人，盡未來劫，常常來求取，用這些寶物來佈施給他，也從不厭倦。就像對待一個眾生一樣，對待一切眾生也都是如此。』菩薩摩訶薩這樣佈施時，以平等心、無偏愛心、不求名心、無熱惱心、無後悔心、專求一切智心（佛的智慧）、清凈道心、一心佈施心、憐憫心、調伏心、安住一切智心；菩薩摩訶薩的善根這樣迴向，盡未來劫，常常行佈施。
『再者，菩薩摩訶薩的善根這樣迴向給一切眾生，沒有絲毫遺漏：『我應當用寶象充滿無數世界，七支（四肢、頭、尾）具足，六瘤（象的六個突起）圓滿，建立大寶幢，用真金裝飾，用白寶網覆蓋，用各種珍寶來裝飾它們，用來佈施；我應當用清凈的寶馬、婆羅馬王（駿馬之王）等充滿無數世界，用一切馬寶的裝飾品來裝飾它們，用來佈施；無數世界，充滿寶女，娛樂器具充足，用來佈施；無數世界，充滿男女，用來佈施；無數世界，充滿我自身，用來佈施；無數世
【English Translation】 English version 'retreat from the roots of goodness.'
'A Bodhisattva Mahasattva further contemplates: 『If such roots of goodness have a fruition, I shall, for the duration of the future, practice the Bodhisattva path, not abandoning sentient beings, practicing great giving, dedicating it to all sentient beings, without any remainder: Let countless worlds be filled with treasures, let countless worlds be filled with precious garments, let countless worlds be filled with wondrous fragrances, let countless worlds be filled with ornaments, let countless worlds be filled with Mani jewels (wish-fulfilling jewels), let countless worlds be filled with superior Mani jewels, let countless worlds be filled with wondrously colored mixed flowers, let countless worlds be filled with superior flavors, let countless worlds be filled with gold and silver, let countless worlds be filled with heavenly beds, adorned with wondrous treasures and covered with heavenly garments, let countless worlds be filled with heavenly crowns adorned with various treasures. If there is one person, who for the duration of the future kalpas, constantly comes seeking, and I bestow these treasures upon them, I would never tire. Just as with one sentient being, so it is with all sentient beings.』 When a Bodhisattva Mahasattva gives in this way, with an equal mind, without partiality, without seeking fame, without vexation, without regret, with a mind solely seeking all-wisdom (Buddha's wisdom), with a pure path mind, with a single-minded giving mind, with a compassionate mind, with a taming mind, abiding in the mind of all-wisdom; the Bodhisattva Mahasattva's roots of goodness are thus dedicated, for the duration of the future kalpas, constantly practicing giving.
'Furthermore, the Bodhisattva Mahasattva's roots of goodness are thus dedicated to all sentient beings, without any remainder: 『I shall fill countless worlds with precious elephants, with seven limbs (four limbs, head, tail) complete, six protuberances (the six bumps on an elephant) fully formed, erecting great jeweled banners, adorned with pure gold, covered with white jeweled nets, adorned with all kinds of treasures, to be used for giving; I shall fill countless worlds with pure precious horses, the likes of the king of horses, Balaha, adorned with all kinds of horse-jewel ornaments, to be used for giving; countless worlds, filled with precious women, with all means of entertainment, to be used for giving; countless worlds, filled with men and women, to be used for giving; countless worlds, filled with my own body, to be used for giving; countless worlds'
界，己身、頭首充滿，不放逸心，以用佈施；無數世界，己目充滿，以用佈施；無數世界，己身充滿，堪忍楚毒，破骨出髓，以用佈施；無數世界，大王座處，皆悉充滿，以用佈施；無數世界，給使僮僕，皆悉充滿，以用佈施。修習平等一切施心，於一世界中，盡未來劫，修菩薩行，為一眾生；於一切世界中，盡未來劫，修菩薩行，為一眾生；為一切眾生，亦復如是。具足大悲，遠離眾惡，普念一切，令我佈施，究竟不退，行佈施時，乃至不生一念憂悔之心。』菩薩摩訶薩復作是念：『我行如是無量佈施，以無著心、無縛心、解脫心、大心、甚深心、攝取心、離憎愛心、離壽命心、善調伏心、不亂心、無害心、安住一切智心、慧光普照一切法心、入一切智心。』
「菩薩摩訶薩以此善根唸唸迴向：令一切眾生，財寶滿足；令一切眾生，具足無盡大功德藏；令一切眾生，得安隱樂；令一切眾生，長養菩薩摩訶衍業；令一切眾生，滿足深法；令一切眾生，得不退轉一切智乘；令一切眾生，見一切佛；令一切眾生，普于眾生，無所選擇；令一切眾生，悉得清凈平等之心；令一切眾生，離諸難處，得一切智；令一切眾生，饒益安樂無量眾生；令一切眾生，普於一切得平等心；令一切眾生，得柔軟施心；令一切眾生，攝取
【現代漢語翻譯】 現代漢語譯本：'充滿自身和頭顱的世界，以不放逸的心進行佈施；充滿眼睛的世界，以佈施來奉獻；充滿身體的世界，能夠忍受劇烈的痛苦，甚至破骨出髓，以此進行佈施；充滿大王座的世界，都用佈施來填滿；充滿僕人和侍從的世界，都用佈施來填滿。修習平等對待一切的佈施心，在一個世界中，盡未來劫，爲了一個眾生修菩薩行；在一切世界中，盡未來劫，爲了一個眾生修菩薩行；爲了所有眾生，也同樣如此。具備大悲心，遠離一切惡行，普遍關懷一切眾生，使我的佈施最終不退轉，在行佈施時，甚至不生起一絲憂愁後悔的心。'菩薩摩訶薩又這樣想：'我進行如此無量的佈施，以無執著的心、無束縛的心、解脫的心、大心、甚深的心、攝取的心、遠離憎愛的心、遠離壽命的心、善於調伏的心、不散亂的心、無害的心、安住於一切智的心、智慧之光普照一切法的心、進入一切智的心。' 菩薩摩訶薩用這些善根唸唸迴向：使一切眾生，財寶充足；使一切眾生，具備無盡的大功德寶藏；使一切眾生，得到安穩快樂；使一切眾生，增長菩薩摩訶衍（Mahayana，大乘）的修行；使一切眾生，滿足深奧的佛法；使一切眾生，得到不退轉的一切智乘（Buddha Vehicle，佛的教法）；使一切眾生，見到一切佛；使一切眾生，普遍對待眾生，沒有選擇；使一切眾生，都得到清凈平等的心；使一切眾生，遠離各種苦難，得到一切智慧；使一切眾生，利益安樂無量的眾生；使一切眾生，普遍對一切眾生得到平等心；使一切眾生，得到柔軟的佈施心；使一切眾生，攝取
【English Translation】 English version: 'Worlds filled with one's own body and head, using a non-negligent mind to give; worlds filled with one's eyes, using giving to offer; worlds filled with one's body, able to endure severe pain, even breaking bones and extracting marrow, using this to give; worlds filled with great king's seats, all filled with giving; worlds filled with servants and attendants, all filled with giving. Cultivating a mind of giving that treats all equally, in one world, for the duration of future eons, practicing the Bodhisattva path for one sentient being; in all worlds, for the duration of future eons, practicing the Bodhisattva path for one sentient being; for all sentient beings, it is the same. Possessing great compassion, staying away from all evil deeds, universally caring for all sentient beings, making my giving ultimately non-regressing, and when giving, not even generating a single thought of worry or regret.' The Bodhisattva Mahasattva further thinks: 'I perform such immeasurable giving, with a mind of non-attachment, a mind of non-bondage, a mind of liberation, a great mind, a profound mind, a mind of embracing, a mind of being free from hatred and love, a mind of being free from the concept of life, a mind of good taming, a mind of non-distraction, a mind of non-harm, a mind abiding in all-knowing wisdom, a mind of wisdom light illuminating all dharmas, a mind of entering all-knowing wisdom.' The Bodhisattva Mahasattva uses these roots of goodness to dedicate in every thought: May all sentient beings be abundant in wealth and treasures; may all sentient beings possess inexhaustible great merit treasures; may all sentient beings obtain peace and happiness; may all sentient beings grow the practice of the Bodhisattva Mahayana (Great Vehicle); may all sentient beings fulfill the profound Dharma; may all sentient beings obtain the non-regressing All-Knowing Vehicle (Buddha Vehicle); may all sentient beings see all Buddhas; may all sentient beings universally treat all sentient beings without discrimination; may all sentient beings obtain a pure and equal mind; may all sentient beings be free from all difficulties and obtain all wisdom; may all sentient beings benefit and bring happiness to immeasurable sentient beings; may all sentient beings universally obtain an equal mind towards all; may all sentient beings obtain a gentle mind of giving; may all sentient beings embrace
真實惠施之心；令一切眾生，不失施心；令一切眾生，具足施心，永滅貧窮；令一切眾生，悉攝世間諸妙財寶，無所乏短；令一切眾生，行無量施；令一切眾生，行一切施；令一切眾生，盡未來劫，修行佈施，心無退轉；令一切眾生，悉舍一切，心不中悔；令一切眾生，隨順行施，饒益眾生；令一切眾生，行勝廣施；令一切眾生，行種種莊嚴施；令一切眾生，行無著施；令一切眾生，行平等施；令一切眾生，行大力金剛施；令一切眾生，行如日光明施；令一切眾生，得如來智；令一切眾生，善根眷屬，具足成滿；令一切眾生，善根智慧，悉現在前；令一切眾生，得不可壞正直之心；令一切眾生，具足成就，清凈善根；令一切眾生，于煩惱睡眠，智慧覺悟；令一切眾生，疑惑悉除；令一切眾生，得平等智清凈功德；令一切眾生，功德悉備，無能壞者；令一切眾生，具足清凈，不動三昧；令一切眾生，具不可壞薩婆若智；令一切眾生，具足菩薩無量清凈自在正行；令一切眾生，修習無著清凈善根；令一切眾生，凈修正念三世諸佛；令一切眾生，出生勝妙清凈善根；令一切眾生，除滅一切諸魔魔業障礙道法；令一切眾生，皆悉履行無量功德，生諸三昧，清凈滿足；令一切眾生常念諸佛，未曾廢忘；令一切眾生，常見諸佛，悉
【現代漢語翻譯】 現代漢語譯本 愿一切眾生擁有真實的佈施之心；愿一切眾生，不失去佈施之心；愿一切眾生，具足佈施之心，永遠滅除貧窮；愿一切眾生，完全獲得世間一切美好的財寶，沒有任何缺乏短少；愿一切眾生，行無量的佈施；愿一切眾生，行一切的佈施；愿一切眾生，盡未來世，修行佈施，心不退轉；愿一切眾生，捨棄一切，心中不後悔；愿一切眾生，隨順佈施，饒益眾生；愿一切眾生，行殊勝廣大的佈施；愿一切眾生，行種種莊嚴的佈施；愿一切眾生，行無執著的佈施；愿一切眾生，行平等的佈施；愿一切眾生，行大力金剛般的佈施；愿一切眾生，行如日光般光明的佈施；愿一切眾生，獲得如來（Tathagata）的智慧；愿一切眾生，善根眷屬，具足圓滿；愿一切眾生，善根智慧，全部顯現於前；愿一切眾生，獲得不可破壞的正直之心；愿一切眾生，具足成就，清凈的善根；愿一切眾生，在煩惱的昏睡中，以智慧覺悟；愿一切眾生，疑惑全部消除；愿一切眾生，獲得平等智慧的清凈功德；愿一切眾生，功德全部具備，沒有能破壞的；愿一切眾生，具足清凈，不動的禪定（Samadhi）；愿一切眾生，具足不可破壞的薩婆若（Sarvajna，一切智）智慧；愿一切眾生，具足菩薩（Bodhisattva）無量清凈自在的正行；愿一切眾生，修習無執著的清凈善根；愿一切眾生，清凈修習正念，憶念三世諸佛；愿一切眾生，出生殊勝美妙的清凈善根；愿一切眾生，消除一切諸魔（Mara）的魔業障礙道法；愿一切眾生，都履行無量功德，生出各種禪定，清凈圓滿；愿一切眾生，常常憶念諸佛，不曾廢棄遺忘；愿一切眾生，常見諸佛，都
【English Translation】 English version May all sentient beings possess a true heart of generosity; may all sentient beings not lose their heart of generosity; may all sentient beings be complete with a heart of generosity, forever eliminating poverty; may all sentient beings fully obtain all the wonderful treasures of the world, without any lack or shortage; may all sentient beings practice immeasurable giving; may all sentient beings practice all kinds of giving; may all sentient beings, throughout the future kalpas (aeons), practice giving, with their hearts not retreating; may all sentient beings give up everything, without regret in their hearts; may all sentient beings practice giving in accordance with the Dharma, benefiting all beings; may all sentient beings practice superior and vast giving; may all sentient beings practice giving with various adornments; may all sentient beings practice giving without attachment; may all sentient beings practice giving with equality; may all sentient beings practice giving with great, vajra-like (diamond-like) strength; may all sentient beings practice giving like the light of the sun; may all sentient beings attain the wisdom of the Tathagata (Thus Gone One); may all sentient beings have their roots of goodness and their families complete and fulfilled; may all sentient beings have their roots of goodness and wisdom fully manifest before them; may all sentient beings attain an indestructible, upright heart; may all sentient beings be complete with pure roots of goodness; may all sentient beings awaken with wisdom from the sleep of afflictions; may all sentient beings have all doubts eliminated; may all sentient beings attain the pure merit of equal wisdom; may all sentient beings have all merits fully equipped, with nothing able to destroy them; may all sentient beings be complete with pure, unmoving samadhi (meditative absorption); may all sentient beings be complete with the indestructible wisdom of Sarvajna (all-knowing); may all sentient beings be complete with the immeasurable, pure, and free right conduct of a Bodhisattva (enlightenment being); may all sentient beings cultivate pure roots of goodness without attachment; may all sentient beings purify and cultivate right mindfulness, remembering the Buddhas of the three times; may all sentient beings give rise to superior, wonderful, and pure roots of goodness; may all sentient beings eliminate all the demonic obstacles of Mara (demon) and his works; may all sentient beings fulfill immeasurable merits, give rise to various samadhis, and be pure and complete; may all sentient beings always remember the Buddhas, never abandoning or forgetting them; may all sentient beings always see the Buddhas, all
令歡喜，初不遠離；令一切眾生，開凈法門，出生善根，諸白凈法，平等具足；令一切眾生，悉得無量平等正直之心；令一切眾生，成就清凈平等施心；令一切眾生，滿足諸佛尸波羅蜜，平等清凈；令一切眾生，具大精進波羅蜜，未曾懈怠；令一切眾生，得大羼提波羅蜜；令一切眾生，得無量禪智慧，分別滿足諸通；令一切眾生，於一切法得離身般若波羅蜜，平等滿足；令一切眾生，得清凈法界，平等滿足；令一切眾生，悉具凈妙諸通善根；令一切眾生，修平等行，具諸善法；令一切眾生，究竟永度諸佛境界；令一切眾生，身、口、意業平等清凈；令一切眾生，諸業行報平等清凈；令一切眾生，悉得諸法平等清凈；令一切眾生，悉得諸法清凈平等實義；令一切眾生，悉得清凈諸勝妙行；令一切眾生，悉得菩薩諸清凈愿；令一切眾生，普得平等凈功德智；令一切眾生，以諸善根迴向薩婆若乘，平等滿足；令一切眾生，顯現一切嚴凈佛剎，平等滿足；令一切眾生，得見諸佛，除滅一切諸煩惱患；令一切眾生，具諸相好，功德莊嚴，平等滿足；令一切眾生，得八種聲，百千妙聲而莊嚴之，如來無量功德清凈梵音，皆悉具足；令一切眾生，十力莊嚴，成就無礙平等之心；令一切眾生，得一切佛無盡法明，無量諸辯，平等滿足；
【現代漢語翻譯】 現代漢語譯本 使（眾生）歡喜，從一開始就不遠離（佛法）；使一切眾生，開啟清凈的法門，生出善根，使所有純潔的法，平等具足；使一切眾生，都獲得無量平等正直的心；使一切眾生，成就清凈平等的佈施心；使一切眾生，圓滿諸佛的尸波羅蜜（戒律的完美），平等清凈；使一切眾生，具足大精進波羅蜜（精進的完美），從不懈怠；使一切眾生，獲得大羼提波羅蜜（忍辱的完美）；使一切眾生，獲得無量的禪定智慧，分別圓滿各種神通；使一切眾生，在一切法中獲得離身的般若波羅蜜（智慧的完美），平等圓滿；使一切眾生，獲得清凈的法界，平等圓滿；使一切眾生，都具足清凈微妙的各種神通善根；使一切眾生，修習平等的行為，具足各種善法；使一切眾生，最終永遠度脫到諸佛的境界；使一切眾生，身、口、意三業平等清凈；使一切眾生，各種業行果報平等清凈；使一切眾生，都獲得諸法平等清凈；使一切眾生，都獲得諸法清凈平等真實的意義；使一切眾生，都獲得清凈的各種殊勝妙行；使一切眾生，都獲得菩薩的各種清凈願望；使一切眾生，普遍獲得平等清凈的功德智慧；使一切眾生，用各種善根迴向薩婆若（一切智）乘，平等圓滿；使一切眾生，顯現一切莊嚴清凈的佛剎，平等圓滿；使一切眾生，得見諸佛，消除一切煩惱憂患；使一切眾生，具足各種相好，功德莊嚴，平等圓滿；使一切眾生，獲得八種聲音，用百千種美妙的聲音來莊嚴，如來無量功德清凈的梵音，都完全具足；使一切眾生，用十力來莊嚴，成就無礙平等的心；使一切眾生，獲得一切佛無盡的法明，無量的各種辯才，平等圓滿；
【English Translation】 English version To bring joy, never departing from the beginning; to enable all sentient beings to open the pure Dharma gate, to generate roots of goodness, so that all pure Dharmas are equally complete; to enable all sentient beings to attain immeasurable, equal, and upright minds; to enable all sentient beings to achieve pure and equal giving minds; to enable all sentient beings to fulfill the Śīla pāramitā (perfection of discipline) of all Buddhas, equally and purely; to enable all sentient beings to possess the great Vīrya pāramitā (perfection of diligence), never being lazy; to enable all sentient beings to attain the great Kṣānti pāramitā (perfection of patience); to enable all sentient beings to attain immeasurable wisdom of dhyāna (meditation), separately fulfilling all supernormal powers; to enable all sentient beings to attain the Prajñā pāramitā (perfection of wisdom) that is detached from the body in all Dharmas, equally fulfilling; to enable all sentient beings to attain the pure Dharma realm, equally fulfilling; to enable all sentient beings to possess pure and wonderful roots of goodness of all supernormal powers; to enable all sentient beings to cultivate equal practices, possessing all good Dharmas; to enable all sentient beings to ultimately and eternally cross over to the realms of all Buddhas; to enable all sentient beings to have their body, speech, and mind karmas equally pure; to enable all sentient beings to have their karmic actions and retributions equally pure; to enable all sentient beings to attain all Dharmas equally pure; to enable all sentient beings to attain the true meaning of all Dharmas being pure, equal, and real; to enable all sentient beings to attain pure and wonderful practices; to enable all sentient beings to attain all pure vows of Bodhisattvas; to enable all sentient beings to universally attain equal and pure merit and wisdom; to enable all sentient beings to dedicate all roots of goodness towards the Sarvajña (all-knowing) vehicle, equally fulfilling; to enable all sentient beings to manifest all adorned and pure Buddha lands, equally fulfilling; to enable all sentient beings to see all Buddhas, eliminating all afflictions and sufferings; to enable all sentient beings to possess all marks and characteristics, adorned with merits, equally fulfilling; to enable all sentient beings to attain eight kinds of voices, adorned with hundreds of thousands of wonderful sounds, the pure Brahma sounds of the Tathāgata's immeasurable merits, all completely possessing; to enable all sentient beings to be adorned with the ten powers, achieving unobstructed and equal minds; to enable all sentient beings to attain the endless Dharma light of all Buddhas, immeasurable eloquence, equally fulfilling;
令一切眾生，得無上無畏人中之雄大師子吼；令一切眾生，得一切智，轉不退法輪；令一切眾生，出生諸法，平等滿足；令一切眾生，善根清凈，應不失時，平等滿足；令一切眾生，成就清凈調御師法，平等滿足；令一切眾生，于淳一莊嚴、無量莊嚴、大莊嚴、諸佛莊嚴，平等滿足；令一切眾生，觀察三世，分別平等；令一切眾生，詣諸佛所，聞法受持，解了平等，圓滿具足；令一切眾生，慚愧智慧與諸佛等；令一切眾生，得平等智，觀察諸法；令一切眾生，得不動業報，離諸障礙，平等滿足；令一切眾生，入甚深智，悉分別知眾生諸根，平等滿足；令一切眾生，得無分別平等智慧，皆悉等一，清凈滿足；令一切眾生，隨順無厭善根，平等分別，皆悉滿足；令一切眾生，于大神足而得自在，菩薩神力，平等滿足；令一切眾生，悉得諸佛無盡功德智慧之藏，究竟功德，皆悉等一；令一切眾生，于諸法中得離虛妄，隨順平等，入一切法，知菩提心；令一切眾生，勝妙福田，平等滿足；令一切眾生，得清凈大悲，普為世間最上福田；令一切眾生，堅固無壞，平等滿足；令一切眾生，見真實法，不可破壞，平等滿足；令一切眾生，得最勝心，思惟正觀，平等滿足；令一切眾生，離諸恐怖，入甚深法，到于彼岸；令一切眾生，放
【現代漢語翻譯】 現代漢語譯本 愿一切眾生，都能獲得無上無畏、人中雄獅般的大師的獅子吼；愿一切眾生，都能獲得一切智慧，轉動永不退轉的法輪；愿一切眾生，都能通達諸法，平等圓滿；愿一切眾生，善根清凈，應時而得，平等圓滿；愿一切眾生，成就清凈的調御師之法，平等圓滿；愿一切眾生，在純一莊嚴、無量莊嚴、大莊嚴、諸佛莊嚴中，平等圓滿；愿一切眾生，都能觀察過去、現在、未來三世，分別平等；愿一切眾生，都能前往諸佛所在之處，聽聞佛法，受持理解，解悟平等，圓滿具足；愿一切眾生，慚愧之心和智慧都能與諸佛相等；愿一切眾生，都能獲得平等智慧，觀察諸法；愿一切眾生，都能獲得不動搖的業報，遠離一切障礙，平等圓滿；愿一切眾生，都能進入甚深智慧，完全分別知曉眾生的各種根器，平等圓滿；愿一切眾生，都能獲得無分別的平等智慧，皆悉等同，清凈圓滿；愿一切眾生，都能隨順永不厭倦的善根，平等分別，皆悉圓滿；愿一切眾生，都能在大神通中獲得自在，菩薩的神力，平等圓滿；愿一切眾生，都能獲得諸佛無盡的功德智慧之藏，究竟功德，皆悉等同；愿一切眾生，在諸法中都能遠離虛妄，隨順平等，進入一切法，了知菩提心；愿一切眾生，成為殊勝的福田，平等圓滿；愿一切眾生，都能獲得清凈的大悲心，普遍成為世間最上的福田；愿一切眾生，都能堅固不壞，平等圓滿；愿一切眾生，都能見到真實之法，不可破壞，平等圓滿；愿一切眾生，都能獲得最殊勝的心，思維正觀，平等圓滿；愿一切眾生，都能遠離一切恐怖，進入甚深佛法，到達彼岸；愿一切眾生，都能放出
【English Translation】 English version May all sentient beings attain the unsurpassed, fearless lion's roar of the great master, the lion among humans; may all sentient beings attain all wisdom, turning the irreversible wheel of Dharma; may all sentient beings be born into all dharmas, equally fulfilled; may all sentient beings have pure roots of goodness, timely and equally fulfilled; may all sentient beings achieve the pure Dharma of the taming master, equally fulfilled; may all sentient beings be equally fulfilled in pure, immeasurable, great, and Buddha's adornments; may all sentient beings observe the three times, past, present, and future, with equal discernment; may all sentient beings go to the places of all Buddhas, hear the Dharma, receive and uphold it, understand equality, and be completely fulfilled; may all sentient beings have shame and wisdom equal to all Buddhas; may all sentient beings attain equal wisdom, observing all dharmas; may all sentient beings attain unwavering karmic retribution, free from all obstacles, equally fulfilled; may all sentient beings enter profound wisdom, fully discerning the various faculties of sentient beings, equally fulfilled; may all sentient beings attain non-discriminating equal wisdom, all being equal, purely fulfilled; may all sentient beings follow inexhaustible roots of goodness, equally discerning, all being fulfilled; may all sentient beings attain freedom in great supernatural powers, the bodhisattva's divine power, equally fulfilled; may all sentient beings attain the inexhaustible treasury of merit and wisdom of all Buddhas, ultimate merit, all being equal; may all sentient beings be free from falsehood in all dharmas, follow equality, enter all dharmas, and know the Bodhi mind; may all sentient beings be superior fields of merit, equally fulfilled; may all sentient beings attain pure great compassion, universally becoming the supreme field of merit in the world; may all sentient beings be firm and indestructible, equally fulfilled; may all sentient beings see the true Dharma, indestructible, equally fulfilled; may all sentient beings attain the most excellent mind, contemplating right view, equally fulfilled; may all sentient beings be free from all fears, enter profound Dharma, and reach the other shore; may all sentient beings emit
一光明，普照十方，等度一切；令一切眾生，悉得菩薩不退精進，同行同願，平等滿足；令一切眾生，出一言音，平等滿足；令一切眾生，于菩薩直心，平等滿足；令一切眾生，悉得睹見諸善知識，心大歡喜；令一切眾生，皆悉具足菩薩諸行，調伏眾生，未曾休息，平等滿足；令一切眾生，得不斷辯，普入諸音，平等滿足；令一切眾生，能以一心知一切心，一切善根，平等滿足；令一切眾生，修諸善根而不退轉，安立眾生於清凈智；令一切眾生，得一切智，平等功德，清凈法身；令一切眾生，悉舍愚癡，觀察善根，平等滿足；令一切眾生，得一薩婆若，成等正覺，平等滿足；令一切眾生，離諸惡趣，出生一道，一切種智，平等滿足；令一切眾生，得一眾清凈，悉能普凈一切大眾，平等智慧而莊嚴之；令一切眾生，於一佛剎，普見一切諸如來剎，平等滿足；令一切眾生，一切莊嚴、不可說莊嚴、不可量莊嚴、無盡莊嚴，莊嚴一切佛剎，平等滿足；令一切眾生，分別解了無量諸法，見甚深義，平等滿足；令一切眾生，得諸聖行，諸佛自在，平等滿足；令一切眾生，非一非異，諸神通力，平等滿足；令一切眾生，隨順善根，普為諸佛，甘露灌頂；令一切眾生，清凈智身，平等具足。
「如是，菩薩摩訶薩憐愍饒益眾生
【現代漢語翻譯】 現代漢語譯本 一道光明，普照十方世界，平等地救度一切眾生；使一切眾生都能獲得菩薩不退轉的精進，與菩薩同行同願，平等地得到滿足；使一切眾生髮出同一種聲音，平等地得到滿足；使一切眾生對於菩薩的正直之心，平等地得到滿足；使一切眾生都能見到所有善知識，心中充滿歡喜；使一切眾生都具備菩薩的各種修行，調伏眾生，永不停止，平等地得到滿足；使一切眾生獲得無間斷的辯才，普遍通達各種聲音，平等地得到滿足；使一切眾生能夠以一心了知一切眾生的心，以及一切善根，平等地得到滿足；使一切眾生修習各種善根而不退轉，使眾生安住于清凈的智慧；使一切眾生獲得一切智慧，平等的功德，清凈的法身；使一切眾生都捨棄愚癡，觀察善根，平等地得到滿足；使一切眾生獲得一個薩婆若（一切智），成就無上正等正覺，平等地得到滿足；使一切眾生脫離各種惡道，出生於一道，獲得一切種智（佛陀的智慧），平等地得到滿足；使一切眾生獲得一種清凈，能夠普遍凈化一切大眾，以平等的智慧來莊嚴他們；使一切眾生在一個佛剎（佛的國土）中，普遍見到一切諸如來剎（諸佛的國土），平等地得到滿足；使一切眾生以一切莊嚴、不可說莊嚴、不可量莊嚴、無盡莊嚴，來莊嚴一切佛剎，平等地得到滿足；使一切眾生分別瞭解無量諸法，見到甚深的意義，平等地得到滿足；使一切眾生獲得各種聖者的修行，諸佛的自在，平等地得到滿足；使一切眾生獲得非一非異的各種神通力量，平等地得到滿足；使一切眾生隨順善根，普遍為諸佛以甘露灌頂；使一切眾生獲得清凈的智慧之身，平等地具足。 『如此，菩薩摩訶薩（偉大的菩薩）憐憫饒益眾生』
【English Translation】 English version A single light, illuminating the ten directions, equally liberating all beings; enabling all beings to attain the non-regressing diligence of a Bodhisattva, walking the same path and sharing the same vows, equally fulfilled; enabling all beings to utter the same sound, equally fulfilled; enabling all beings to be equally fulfilled in the straightforward mind of a Bodhisattva; enabling all beings to see all virtuous teachers, with great joy in their hearts; enabling all beings to fully possess all the practices of a Bodhisattva, subduing beings without rest, equally fulfilled; enabling all beings to attain uninterrupted eloquence, universally entering all sounds, equally fulfilled; enabling all beings to know all minds with one mind, and all good roots, equally fulfilled; enabling all beings to cultivate all good roots without regression, establishing beings in pure wisdom; enabling all beings to attain all wisdom, equal merit, and a pure Dharma body; enabling all beings to abandon ignorance, observe good roots, equally fulfilled; enabling all beings to attain one Sarvajña (all-knowing wisdom), achieving perfect enlightenment, equally fulfilled; enabling all beings to depart from all evil realms, be born into one path, and attain all-knowing wisdom (Buddha's wisdom), equally fulfilled; enabling all beings to attain one purity, capable of universally purifying all assemblies, adorning them with equal wisdom; enabling all beings to see all Buddha-lands in one Buddha-land, equally fulfilled; enabling all beings to adorn all Buddha-lands with all adornments, inexpressible adornments, immeasurable adornments, and endless adornments, equally fulfilled; enabling all beings to discern and understand limitless dharmas, seeing profound meanings, equally fulfilled; enabling all beings to attain the practices of the sages, the freedom of the Buddhas, equally fulfilled; enabling all beings to attain various supernatural powers that are neither one nor different, equally fulfilled; enabling all beings to follow good roots, universally receiving the nectar-like consecration from all Buddhas; enabling all beings to possess a pure wisdom body, equally complete. 'Thus, the Bodhisattva Mahasattva (great Bodhisattva) has compassion and benefits all beings.'
，大悲哀念眾生，令一切眾生，皆悉清凈，離慳嫉結，具足無量無邊善妙功德，常樂勝法，離瞋恚濁及諸障礙。其心柔軟，離癡正直而無邪曲，所行堅實不可沮壞，得不退轉平等之心，白凈法力，皆悉成就，不信不失，善解迴向；修習功德，調伏眾生，除滅一切諸不善業，專精苦行，普教一切，具足修習苦行善根，為諸眾生具受眾苦，慧眼清凈，觀察善根，智慧聖行，善根迴向一切眾生。令一切眾生，安住清凈微妙功德，遠離熾然，成就等心善根迴向；令一切眾生，得薩婆若，修習迴向；攝取眾生一切善根，平等具足，具足成就等心迴向。以如是等無量善根迴向眾生：令一切眾生，常得安隱；令一切眾生，常得清凈；令一切眾生，常得安樂；令一切眾生，得究竟解脫；令一切眾生，得究竟平等；令一切眾生，得自在神力；令一切眾生，安住白法；令一切眾生，得無障眼；令一切眾生，調伏諸根；令一切眾生，具足十力，教化眾生。
「菩薩摩訶薩修行如是迴向時，不著業迴向、不著報迴向、不著身迴向、不著利養迴向、不著諸剎迴向、不著諸方迴向、不著眾生迴向、亦不離眾生迴向、不著一切迴向、不著法迴向。菩薩摩訶薩如是迴向時，作如是念：『令一切眾生，滿足佛智，得清凈心，智慧分別，內心寂靜，外
【現代漢語翻譯】 現代漢語譯本 以大慈悲之心憐憫眾生，使一切眾生都清凈，脫離慳吝和嫉妒的束縛，具備無量無邊的美好功德，常樂於殊勝的佛法，遠離嗔恚的污濁和各種障礙。他們的心柔軟，遠離愚癡，正直而沒有邪曲，所行堅定不可動搖，獲得不退轉的平等之心，清凈的法力，都完全成就，不失信心，善於理解迴向；修習功德，調伏眾生，消除一切不善的業，專心精進地修行苦行，普遍教導一切眾生，使他們都具備修習苦行的善根，爲了眾生承受各種痛苦，慧眼清凈，觀察善根，以智慧的聖行，將善根迴向給一切眾生。使一切眾生，安住于清凈微妙的功德之中，遠離熾熱的煩惱，成就平等心的善根迴向；使一切眾生，獲得薩婆若（一切智），修習迴向；攝取眾生的一切善根，平等具足，成就平等心的迴向。以這些無量的善根迴向眾生：使一切眾生，常常得到安穩；使一切眾生，常常得到清凈；使一切眾生，常常得到安樂；使一切眾生，得到究竟的解脫；使一切眾生，得到究竟的平等；使一切眾生，得到自在的神力；使一切眾生，安住于清凈的佛法；使一切眾生，得到無障礙的智慧之眼；使一切眾生，調伏諸根；使一切眾生，具備十力（如來十種力量），教化眾生。 菩薩摩訶薩（偉大的菩薩）在修行這樣的迴向時，不執著于業的迴向，不執著于果報的迴向，不執著于自身的迴向，不執著于利益供養的迴向，不執著于諸佛剎土的迴向，不執著于諸方的迴向，不執著于眾生的迴向，也不離開眾生的迴向，不執著於一切的迴向，不執著於法的迴向。菩薩摩訶薩在這樣迴向時，會這樣想：『使一切眾生，圓滿佛的智慧，得到清凈的心，智慧明辨，內心寂靜，外
【English Translation】 English version With great compassion, they are mindful of all beings, causing all beings to be pure, free from the bonds of stinginess and jealousy, possessing immeasurable and boundless virtuous merits, always delighting in the supreme Dharma, free from the turbidity of anger and all obstacles. Their hearts are gentle, free from ignorance, upright and without crookedness, their actions are firm and unbreakable, they attain an unretreating and equal mind, pure Dharma power, all fully accomplished, without losing faith, well understanding dedication; cultivating merits, subduing beings, eliminating all unwholesome karma, diligently practicing asceticism, universally teaching all beings, enabling them to possess the virtuous roots of ascetic practice, enduring all kinds of suffering for the sake of beings, with clear wisdom eyes, observing virtuous roots, with wise and holy conduct, dedicating virtuous roots to all beings. Causing all beings to abide in pure and subtle merits, free from burning afflictions, accomplishing the dedication of equal-minded virtuous roots; causing all beings to attain Sarvajna (all-knowing wisdom), practicing dedication; gathering all the virtuous roots of beings, equally and fully, accomplishing the dedication of equal-mindedness. With such immeasurable virtuous roots, they dedicate to all beings: causing all beings to always attain peace; causing all beings to always attain purity; causing all beings to always attain happiness; causing all beings to attain ultimate liberation; causing all beings to attain ultimate equality; causing all beings to attain free and divine power; causing all beings to abide in the pure Dharma; causing all beings to attain unobstructed eyes; causing all beings to subdue their senses; causing all beings to possess the ten powers (ten powers of a Tathagata), and to teach beings. When a Bodhisattva Mahasattva (great Bodhisattva) practices such dedication, they do not cling to the dedication of karma, do not cling to the dedication of retribution, do not cling to the dedication of self, do not cling to the dedication of benefits and offerings, do not cling to the dedication of Buddha-lands, do not cling to the dedication of directions, do not cling to the dedication of beings, nor do they depart from the dedication of beings, do not cling to all dedications, do not cling to the dedication of Dharma. When a Bodhisattva Mahasattva dedicates in this way, they think thus: 『May all beings fulfill the wisdom of the Buddha, attain a pure mind, wisdom to discern, inner tranquility, and outer
緣不亂，得在三世諸佛家生。』
「菩薩摩訶薩行如是迴向，勝出一切，無能壞者，一切眾生，悉共讚歎，所不能盡；普行一切諸菩薩行，以少方便遍詣諸剎，悉見諸佛無所障礙；又見諸剎一切菩薩修習眾行，悉得一切巧妙方便，分別一切法陀羅尼，演說妙法，教化眾生，盡未來劫，未曾斷絕；于唸唸中，不可說不可說諸佛世界，悉現受生，猶如電光；于唸唸中，悉能嚴凈不可說不可說諸佛世界，修行嚴凈佛剎智慧而無厭足；令不可說不可說眾生清凈成就，平等滿足，隨其所住善根，悉能具足諸波羅蜜，攝取眾生，除滅垢穢，成就凈業，得無礙凈耳，于不可說不可說世界，佛轉法輪，悉聞受持，于彼諸佛，不生遠想，乃至未曾一彈指頃不聞正法；住無所有，無依、無染，無著、無行，堅固不壞菩薩神力；于唸唸中，不可說不可說一切佛剎，隨其所應，悉現其身，修菩薩行，常與同見從事，不相違背。
「菩薩摩訶薩修菩薩行時，成就如是無量無邊清凈功德，說不可盡，況成無上菩提，得最正覺。所謂：一切佛剎清凈平等，一切眾生清凈平等，一切身清凈平等，一切根清凈平等，一切業報清凈平等，一切眷屬清凈平等，滿足諸行清凈平等，方便入一切法清凈平等，滿足一切如來諸愿迴向清凈平等，示現一切
【現代漢語翻譯】 現代漢語譯本 『因緣不亂，就能在過去、現在、未來三世諸佛的家中出生。』
『菩薩摩訶薩（菩薩中的大菩薩）如此迴向，勝過一切，沒有能破壞的，一切眾生都共同讚歎，讚歎不盡；普遍修行一切菩薩的行持，以少許方便就能遍及各個佛剎（佛所居住的國土），都能見到諸佛而沒有障礙；又能見到各個佛剎的一切菩薩修習各種行持，都能得到一切巧妙的方便，分別一切法陀羅尼（總持一切法的能力），演說微妙的佛法，教化眾生，直到未來劫，從未斷絕；在每一個念頭中，在不可說不可說的諸佛世界，都顯現受生，猶如閃電的光芒；在每一個念頭中，都能莊嚴清凈不可說不可說的諸佛世界，修行莊嚴清凈佛剎的智慧而沒有厭倦；令不可說不可說的眾生清凈成就，平等圓滿，隨著他們所住的善根，都能具足各種波羅蜜（到達彼岸的方法），攝取眾生，去除污垢，成就清凈的業，得到無礙清凈的耳根，在不可說不可說的世界，佛陀轉法輪（宣說佛法），都能聽聞受持，對於那些諸佛，不生遙遠的想念，乃至沒有一彈指的時間不聽聞正法；安住于無所有，無所依賴，沒有污染，沒有執著，沒有造作，堅固不壞的菩薩神力；在每一個念頭中，在不可說不可說的一切佛剎，隨著他們所應，都顯現他們的身體，修行菩薩的行持，常常與他們同見共事，不相違背。
『菩薩摩訶薩修行菩薩行時，成就如此無量無邊的清凈功德，說也說不盡，何況成就無上菩提（最高的覺悟），得到最正覺（最正確的覺悟）。所謂：一切佛剎清凈平等，一切眾生清凈平等，一切身清凈平等，一切根清凈平等，一切業報清凈平等，一切眷屬清凈平等，滿足各種行持清凈平等，方便進入一切法清凈平等，滿足一切如來諸愿迴向清凈平等，示現一切
【English Translation】 English version 'If the causes and conditions are not confused, one will be born in the family of all Buddhas of the three times (past, present, and future).'
'When a Bodhisattva Mahasattva (a great Bodhisattva) makes such a dedication, it surpasses everything, and nothing can destroy it. All sentient beings praise it together, and their praise is inexhaustible. They universally practice all the practices of Bodhisattvas, and with little effort, they can reach all Buddha-lands (the lands where Buddhas reside), seeing all Buddhas without any obstacles. They can also see all Bodhisattvas in all Buddha-lands practicing various practices, and they can obtain all skillful means, distinguish all Dharma Dharanis (the ability to uphold all Dharmas), expound the wonderful Dharma, and teach sentient beings until the future kalpas (eons), without ever ceasing. In every thought, they appear to be born in countless ineffable Buddha-worlds, like a flash of lightning. In every thought, they can adorn and purify countless ineffable Buddha-worlds, cultivating the wisdom of adorning and purifying Buddha-lands without weariness. They enable countless ineffable sentient beings to achieve purity and perfection, equally and completely. According to the good roots they dwell in, they can fulfill all Paramitas (perfections), gather sentient beings, remove defilements, accomplish pure karma, and attain unobstructed pure ears. In countless ineffable worlds, when the Buddha turns the Dharma wheel (preaches the Dharma), they can hear and uphold it. They do not have distant thoughts about those Buddhas, and they never fail to hear the true Dharma even for the time of a finger snap. They abide in non-existence, without reliance, without defilement, without attachment, without action, with the firm and indestructible spiritual power of a Bodhisattva. In every thought, in countless ineffable Buddha-lands, according to what is appropriate, they manifest their bodies, practice the Bodhisattva path, and always see and work with them, without contradiction.'
'When a Bodhisattva Mahasattva practices the Bodhisattva path, they achieve such immeasurable and boundless pure merits, which cannot be fully described, let alone when they achieve Anuttara-samyak-sambodhi (supreme enlightenment) and attain the most perfect enlightenment. That is to say: all Buddha-lands are pure and equal, all sentient beings are pure and equal, all bodies are pure and equal, all roots are pure and equal, all karmic retributions are pure and equal, all family members are pure and equal, fulfilling all practices are pure and equal, the skillful means to enter all Dharmas are pure and equal, fulfilling all the vows and dedications of all Tathagatas (Buddhas) are pure and equal, and manifesting all
諸佛境界自在清凈平等。
「菩薩摩訶薩如是善根迴向已，得一切清凈功德法門，以諸功德而莊嚴之。菩薩摩訶薩如是行迴向，不違一切剎，剎不違眾生；剎不違眾生業，眾生業不違剎；思不違心，心不違思；思不違心境界，心境界不違思；業緣不違報，報緣不違業；業不違業跡，業跡不違業；法不違相，相不違法；法生不違性，性不違法生；剎平等不違眾生平等，眾生平等不違剎平等；一切眾生平等不違一切法平等，一切法平等不違一切眾生平等；離欲際平等不違一切眾生安住平等，一切眾生安住平等不違離欲際平等；過去不違未來，未來不違過去；過去不違未來、現在，未來、現在不違過去；世平等不違佛平等，佛平等不違世平等；菩薩行不違薩婆若，薩婆若不違菩薩行。
「菩薩摩訶薩行如是迴向，得平等業，得平等報，得平等身，得平等道，得平等愿，得平等一切眾生心，得平等一切剎，得平等一切行，得平等一切智，得三世諸佛平等，得見諸佛及諸菩薩，得一切善根，得滿一切愿，得成就一切眾生，得善分別一切諸業，得見一切諸善知識悉令歡喜，得清凈大眾，得究竟諸佛正教，得究竟一切白凈法迴向。
「佛子！是為菩薩摩訶薩第七等心隨順一切眾生迴向。菩薩摩訶薩成就此迴向已，
【現代漢語翻譯】 現代漢語譯本 諸佛的境界是自在、清凈和平等的。
『菩薩摩訶薩這樣迴向善根后，獲得一切清凈功德法門，並用這些功德來莊嚴自身。菩薩摩訶薩這樣進行迴向，不會違背一切佛剎（佛所居住的國土），佛剎也不會違背眾生；佛剎不會違背眾生的業力，眾生的業力也不會違背佛剎；思想不會違背心，心也不會違背思想；思想不會違背心的境界，心的境界也不會違背思想；業的因緣不會違背報應，報應的因緣也不會違背業；業不會違背業的痕跡，業的痕跡也不會違背業；法不會違背相，相也不會違背法；法的生起不會違背自性，自性也不會違背法的生起；佛剎的平等不會違背眾生的平等，眾生的平等也不會違背佛剎的平等；一切眾生的平等不會違背一切法的平等，一切法的平等也不會違背一切眾生的平等；遠離慾望的界限平等不會違背一切眾生安住的平等，一切眾生安住的平等也不會違背遠離慾望的界限平等；過去不會違背未來，未來也不會違背過去；過去不會違背未來和現在，未來和現在也不會違背過去；世間的平等不會違背佛的平等，佛的平等也不會違背世間的平等；菩薩的修行不會違背薩婆若（一切智），薩婆若也不會違背菩薩的修行。
『菩薩摩訶薩這樣進行迴向，獲得平等的業，獲得平等的報應，獲得平等的身體，獲得平等的道路，獲得平等的願望，獲得平等的一切眾生心，獲得平等的一切佛剎，獲得平等的一切修行，獲得平等的一切智慧，獲得三世諸佛的平等，得見諸佛和諸菩薩，獲得一切善根，獲得滿足一切願望，獲得成就一切眾生，獲得善於分別一切諸業，得見一切諸善知識並使他們歡喜，獲得清凈的大眾，獲得究竟諸佛的正教，獲得究竟一切清凈法迴向。
『佛子！這就是菩薩摩訶薩第七種等心隨順一切眾生的迴向。菩薩摩訶薩成就這種迴向后，』
【English Translation】 English version The realms of all Buddhas are free, pure, and equal.
'When a Bodhisattva-Mahasattva dedicates merit in this way, they attain all pure meritorious Dharma-gates, and use these merits to adorn themselves. When a Bodhisattva-Mahasattva practices dedication in this way, they do not contradict any Buddha-lands (the lands where Buddhas reside), and the Buddha-lands do not contradict sentient beings; Buddha-lands do not contradict the karma of sentient beings, and the karma of sentient beings does not contradict Buddha-lands; thoughts do not contradict the mind, and the mind does not contradict thoughts; thoughts do not contradict the realm of the mind, and the realm of the mind does not contradict thoughts; the causes and conditions of karma do not contradict retribution, and the causes and conditions of retribution do not contradict karma; karma does not contradict the traces of karma, and the traces of karma do not contradict karma; Dharma does not contradict form, and form does not contradict Dharma; the arising of Dharma does not contradict nature, and nature does not contradict the arising of Dharma; the equality of Buddha-lands does not contradict the equality of sentient beings, and the equality of sentient beings does not contradict the equality of Buddha-lands; the equality of all sentient beings does not contradict the equality of all Dharmas, and the equality of all Dharmas does not contradict the equality of all sentient beings; the equality of the boundary of detachment from desire does not contradict the equality of the abiding of all sentient beings, and the equality of the abiding of all sentient beings does not contradict the equality of the boundary of detachment from desire; the past does not contradict the future, and the future does not contradict the past; the past does not contradict the future and present, and the future and present do not contradict the past; the equality of the world does not contradict the equality of the Buddha, and the equality of the Buddha does not contradict the equality of the world; the practice of a Bodhisattva does not contradict Sarvajna (all-knowing wisdom), and Sarvajna does not contradict the practice of a Bodhisattva.'
'When a Bodhisattva-Mahasattva practices dedication in this way, they attain equal karma, attain equal retribution, attain an equal body, attain an equal path, attain equal vows, attain the equal minds of all sentient beings, attain equal all Buddha-lands, attain equal all practices, attain equal all wisdom, attain the equality of the Buddhas of the three times, see all Buddhas and Bodhisattvas, attain all good roots, attain the fulfillment of all vows, attain the accomplishment of all sentient beings, attain the ability to skillfully distinguish all karmas, see all good teachers and make them happy, attain a pure assembly, attain the ultimate correct teachings of all Buddhas, and attain the ultimate dedication of all pure Dharmas.'
'Buddha-child! This is the seventh dedication of a Bodhisattva-Mahasattva, which is the dedication of equal mind that accords with all sentient beings. When a Bodhisattva-Mahasattva accomplishes this dedication,'
則能摧伏一切怨敵，悉能拔出一切欲刺，得無生道，到無二處，得無量自在功德之王，救護眾生，神足無礙，遍游諸剎，常樂寂靜，於一切身而得自在，悉能出生菩薩大行，于諸行愿得自在智，分別了知一切諸法，悉能遍生一切佛剎；得無礙耳，聞一切剎所有音聲；得凈慧眼，見一切佛修諸善根，未曾休息，具足成就一切諸法。菩薩摩訶薩以此等心隨順一切眾生迴向，迴向諸善根。」
爾時，金剛幢菩薩承佛神力，普觀十方，以偈頌曰：
「菩薩具行諸功德， 深遠清凈甚微妙， 所行功德雖微小， 悉能迴向廣無量。 菩薩一切資生具， 珍妙奇特貴無價， 像馬寶王諸輦輿， 種種寶衣及眾珍， 己身頭目並手足， 破骨出髓割肌肉， 充滿無量諸世界， 悉以惠施無貪吝。 如是無量無邊劫， 一切普施不退轉， 以此功德悉迴向， 救度無量眾生故。 菩薩饒益一切眾， 清凈功德諸妙愿， 安樂三有群生類， 悉令究竟證菩提。 菩薩平等發大愿， 隨順修習清凈業， 令一切眾得平等， 于彼愿中無所著。 普於世間無嫌恨， 悉能隨順行諸愿， 悉能迴向群生類， 不違一切諸賢聖。 一切世間智慧日， 斯從佈施凈戒生，
【現代漢語翻譯】 現代漢語譯本 這樣就能摧伏一切怨敵，完全拔除一切慾望的刺，獲得不生不滅的道，到達無二的境界，獲得無量自在功德之王，救護眾生，神足通達無礙，遍游各個佛剎，常樂於寂靜，對於一切身形都能自在變化，完全能夠生出菩薩的大行，對於各種修行和願望都能獲得自在的智慧，分別了知一切諸法，完全能夠遍生一切佛剎；獲得無礙的耳根，聽聞一切佛剎的所有聲音；獲得清凈的慧眼，看見一切佛修習各種善根，從未停止休息，具足成就一切諸法。菩薩摩訶薩以這樣的心隨順一切眾生迴向，迴向各種善根。 當時，金剛幢菩薩（Vajradhvaja Bodhisattva）承蒙佛的神力，普遍觀察十方，用偈頌說道： 『菩薩具足修行各種功德，深遠清凈非常微妙，所修行的功德即使微小，都能迴向廣大無量。菩薩的一切生活資具，珍貴奇特價值連城，像、馬、寶王等各種車乘，各種寶衣和珍寶，自己的頭、眼睛、手和腳，破開骨頭取出骨髓，割下肌肉，充滿無量諸世界，都用來佈施，沒有貪婪和吝嗇。 像這樣無量無邊的劫數，一切都普遍佈施而不退轉，用這樣的功德全部迴向，爲了救度無量眾生。菩薩饒益一切眾生，清凈功德和各種美好的願望，使三界（欲界、色界、無色界）的眾生安樂，都讓他們最終證得菩提（bodhi，覺悟）。菩薩平等發起大愿，隨順修習清凈的業，使一切眾生都得到平等，對於自己的願望沒有執著。 普遍對於世間沒有嫌恨，完全能夠隨順修行各種願望，完全能夠迴向給眾生，不違背一切賢聖。一切世間的智慧之日，都是從佈施和凈戒中產生，'
【English Translation】 English version Thus, one can subdue all enemies, completely extract all the thorns of desire, attain the path of non-birth, reach the state of non-duality, obtain the king of immeasurable and free merits, protect sentient beings, have unobstructed divine powers, travel throughout all Buddha-lands, always delight in tranquility, be free in all forms, be able to generate the great practices of Bodhisattvas, obtain free wisdom in all practices and vows, discern all dharmas, be able to pervade all Buddha-lands; obtain unobstructed ears, hear all sounds in all lands; obtain pure wisdom eyes, see all Buddhas cultivating all roots of goodness, never ceasing, and fully accomplish all dharmas. Bodhisattva Mahasattvas, with such minds, follow all sentient beings in dedication, dedicating all roots of goodness. At that time, Vajradhvaja Bodhisattva, empowered by the Buddha's divine strength, observed the ten directions and spoke in verses: 'Bodhisattvas possess all kinds of merits, profound, pure, and extremely subtle. The merits they practice, even if small, can be dedicated to the vast and immeasurable. All the necessities of life for Bodhisattvas, precious, unique, and priceless, elephants, horses, jewel kings, various carriages, various precious garments, and treasures, their own heads, eyes, hands, and feet, breaking bones to extract marrow, cutting flesh, filling immeasurable worlds, all are used for giving, without greed or stinginess. For countless eons, they give everything universally without regression, and with these merits, they dedicate all to save countless sentient beings. Bodhisattvas benefit all beings, with pure merits and wonderful vows, bringing peace to beings in the three realms (desire realm, form realm, formless realm), enabling them to ultimately attain Bodhi (enlightenment). Bodhisattvas equally make great vows, follow and cultivate pure karma, enabling all beings to attain equality, without attachment to their own vows. Universally, they have no hatred in the world, are able to follow and practice all vows, are able to dedicate to all beings, and do not violate all sages. The sun of wisdom in all the world arises from giving and pure precepts.'
勤修精進無懈怠， 於一切愿不退轉。 菩薩迴向到彼岸， 能開清凈妙法門， 得兩足尊勝智慧， 分別實義到彼岸。 菩薩梵音悉究竟， 具足堅固妙智慧， 深入正法離障礙， 菩薩于彼意無著。 菩薩心凈不作二， 亦復不作不二法， 舍離二法不二法， 覺悟眾生語言道。 菩薩覺悟世平等， 諸心音聲一切業， 一切眾生猶如化， 悉從因緣業報轉。 一切世間所造作， 十方無量業音聲， 悉從業緣之所起， 應滅彼業令無餘。 菩薩觀察一切眾， 身口意業悉平等， 普令眾生得平等， 猶如一切無等等。 菩薩善業悉迴向， 普令眾生色清凈， 具足一切諸功德， 悉同無上調御士。 一切眾中最殊勝， 具足功德妙法身， 功德大海悉迴向， 饒益安樂諸群生。 我所修行諸功德， 普令一切悉清凈， 諸佛清凈無倫匹， 普令世間亦如是。 平等善根悉迴向， 令一切眾知實義， 微妙智慧功德滿， 悉與一切如來等。 菩薩觀察一切法， 世間寂滅空無餘， 無有造作無造者， 亦復不壞諸業報。 于彼靜亂無有二， 悉以等心正觀察， 菩薩真實解世間， 遠離一切諸虛妄。
【現代漢語翻譯】 現代漢語譯本 勤奮修行，精進不懈怠，對於一切願望都不退轉。 菩薩將功德迴向到彼岸（涅槃），能開啟清凈微妙的法門。 獲得兩足尊（佛）的殊勝智慧，能分辨真實的意義而到達彼岸。 菩薩的梵音（清凈的聲音）完全究竟，具備堅固的微妙智慧。 深入正法，遠離障礙，菩薩對於這些（成就）心無執著。 菩薩的心清凈，不執著於二元對立，也不執著于非二元對立的法。 捨棄二元對立和非二元對立的法，覺悟眾生所使用的語言之道。 菩薩覺悟到世間是平等的，所有的心念、聲音和一切行為， 一切眾生都如同幻化一般，完全是從因緣和業報的運轉而來。 世間所造作的一切，十方無量數的業和聲音， 都從因緣和業的牽引而生起，應當滅除這些業，使其不再殘留。 菩薩觀察一切眾生，他們的身、口、意業都是平等的， 普遍令眾生得到平等，如同一切事物都是無與倫比的。 菩薩將所有善業都回向，普遍令眾生的色身清凈， 具足一切功德，都與無上的調御士（佛）相同。 在一切眾生中最殊勝，具足功德的微妙法身， 將功德如大海般迴向，饒益安樂一切眾生。 我所修行的所有功德，普遍令一切都清凈， 諸佛的清凈是無與倫比的，普遍令世間也像這樣。 將平等的善根都回向，令一切眾生知曉真實的意義， 微妙的智慧和功德圓滿，都與一切如來相等。 菩薩觀察一切法，世間寂滅空無所有， 沒有造作者，也沒有被造作的事物，也不會破壞諸業的果報。 對於靜止和動亂沒有分別，都以平等的心來正確觀察， 菩薩真實地瞭解世間，遠離一切虛妄。
【English Translation】 English version Diligently cultivate and advance without懈怠 (xie dai, laziness), and never retreat from any aspiration. The Bodhisattva dedicates merit towards the other shore (Nirvana), able to open the pure and wondrous Dharma gate. Having obtained the supreme wisdom of the Two-Footed Honored One (Buddha), one can distinguish the true meaning and reach the other shore. The Bodhisattva's Brahma sound (pure sound) is completely ultimate, possessing firm and wondrous wisdom. Deeply entering the Right Dharma, away from obstacles, the Bodhisattva has no attachment to these (achievements). The Bodhisattva's mind is pure, not attached to duality, nor attached to non-dualistic Dharma. Abandoning both dualistic and non-dualistic Dharma, one awakens to the path of language used by sentient beings. The Bodhisattva awakens to the equality of the world, all thoughts, sounds, and all actions, All sentient beings are like illusions, completely arising from the turning of causes, conditions, and karmic retribution. All that is created in the world, the immeasurable karma and sounds of the ten directions, All arise from the pull of causes, conditions, and karma, and these karmas should be extinguished, leaving nothing behind. The Bodhisattva observes all beings, their actions of body, speech, and mind are all equal, Universally enabling all beings to attain equality, just as all things are incomparable. The Bodhisattva dedicates all good deeds, universally purifying the physical forms of sentient beings, Possessing all merits, being the same as the unsurpassed Tamer (Buddha). Most supreme among all beings, possessing the wondrous Dharma body of merit, Dedicating merit like a vast ocean, benefiting and bringing peace to all living beings. All the merits I have cultivated, universally purify everything, The purity of all Buddhas is unparalleled, universally making the world like this as well. Dedicating all equal good roots, enabling all beings to know the true meaning, Subtle wisdom and merit are complete, all equal to all Tathagatas. The Bodhisattva observes all dharmas, the world is extinguished, empty, and without remainder, There is no creator, nor anything created, nor will the retribution of karma be destroyed. There is no distinction between stillness and chaos, all are observed correctly with an equal mind, The Bodhisattva truly understands the world, away from all illusions.
如是真實佛子等， 從諸如來法化生， 無量功德悉迴向， 一切疑惑悉除滅。◎
大方廣佛華嚴經卷第十九 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二十
東晉天竺三藏佛馱跋陀羅譯
金剛幢菩薩十回向品第二十一之七
「◎佛子！何等為菩薩摩訶薩第八如相迴向？佛子！此菩薩摩訶薩成就念智安住不動，離癡正念直心不動，成就堅固不可壞業，一切智境界得不退轉，得大乘勇猛無畏之心，修習無盡善根，積集勝妙善根，修白凈法，增長大悲，得正直寶，常能正念一切諸佛白凈法迴向，心不退轉。樂求菩薩道，巧妙方便，出生清凈堅固善根，正念修習智慧功德，為調御師，具足出生一切善根智慧方便，迴向眾生，慧眼清凈，悉能觀察一切善根，長養無量種種善根：分別境界善根、具足善根、清凈善根、一向善根、修習善根、行善根、思惟善根、平等廣說善根。菩薩摩訶薩如是善根有種種門、種種境界、種種相、種種事、種種分別、無量行、無量語言道、出生無量分別、修行種種莊嚴善根，悉能正持十力諸乘。
「菩薩摩訶薩修習如是種種善根，一觀無二一切智境。菩薩摩訶薩以如是等善根迴向，欲令具滿無礙身，修菩薩行；
【現代漢語翻譯】 現代漢語譯本 像這樣真實的佛子們，都是從諸佛如來的教法化生而來， 他們將無量的功德全部迴向，一切的疑惑都徹底消除。
《大方廣佛華嚴經》卷第十九 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十
東晉天竺三藏佛馱跋陀羅譯
金剛幢菩薩十回向品第二十一之七
『◎佛子（佛的弟子）！什麼是菩薩摩訶薩（大菩薩）的第八如相迴向？佛子！這位菩薩摩訶薩成就念智，安住不動，遠離愚癡，以正念和正直的心不動搖，成就堅固不可摧毀的業，在一切智的境界中得到不退轉，獲得大乘勇猛無畏的心，修習無盡的善根，積累殊勝美妙的善根，修習清凈的法，增長大悲心，獲得正直的珍寶，常常能夠以正念將一切諸佛的清凈法迴向，心不退轉。樂於追求菩薩道，巧妙運用方便法門，生出清凈堅固的善根，以正念修習智慧功德，成為調御師，具足生出一切善根、智慧和方便，迴向給眾生，慧眼清凈，能夠觀察一切善根，增長無量種種善根：分別境界的善根、具足的善根、清凈的善根、一向的善根、修習的善根、行善的善根、思惟的善根、平等廣說的善根。菩薩摩訶薩這樣的善根有種種門、種種境界、種種相、種種事、種種分別、無量的修行、無量的語言道、生出無量的分別、修行種種莊嚴的善根，都能夠正確地持有十力（如來十力）的各種乘。』
『菩薩摩訶薩修習像這樣種種的善根，以一觀無二的智慧觀察一切智的境界。菩薩摩訶薩以這樣的善根迴向，想要令自己具足圓滿無礙的身體，修菩薩的行；』
【English Translation】 English version Such are the true children of the Buddha, born from the Dharma teachings of all Tathagatas (Buddhas), They dedicate all their immeasurable merits, and all doubts are completely extinguished.
The Avatamsaka Sutra, Volume 19 Taisho Tripitaka Volume 09, No. 0278, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 20
Translated by Tripitaka Master Buddhabhadra of Eastern Jin Dynasty
Chapter 21, Section 7: The Tenth Dedication of Vajradhvaja Bodhisattva
'◎Buddha-children (disciples of the Buddha)! What is the eighth dedication of a Bodhisattva-Mahasattva (great Bodhisattva), the dedication of suchness? Buddha-children! This Bodhisattva-Mahasattva achieves mindfulness-wisdom, dwells steadfastly, is free from ignorance, with right mindfulness and an upright mind, remains unmoving, achieves firm and indestructible karma, attains non-retrogression in the realm of all-wisdom, obtains the courageous and fearless mind of the Mahayana, cultivates endless roots of goodness, accumulates supreme and wonderful roots of goodness, cultivates pure Dharma, increases great compassion, obtains the treasure of uprightness, is always able to dedicate with right mindfulness all the pure Dharma of all Buddhas, and the mind does not regress. He delights in seeking the Bodhisattva path, skillfully uses expedient means, generates pure and firm roots of goodness, cultivates wisdom and merit with right mindfulness, becomes a tamer, fully generates all roots of goodness, wisdom, and expedient means, dedicates them to sentient beings, has pure wisdom eyes, is able to observe all roots of goodness, and cultivates immeasurable kinds of roots of goodness: roots of goodness that distinguish realms, complete roots of goodness, pure roots of goodness, one-pointed roots of goodness, roots of goodness of cultivation, roots of goodness of practice, roots of goodness of contemplation, and roots of goodness of equal and extensive explanation. Such roots of goodness of a Bodhisattva-Mahasattva have various gates, various realms, various aspects, various matters, various distinctions, immeasurable practices, immeasurable paths of language, generate immeasurable distinctions, cultivate various adorned roots of goodness, and are all able to correctly uphold the various vehicles of the ten powers (the ten powers of a Tathagata).'
'A Bodhisattva-Mahasattva cultivates such various roots of goodness, and with one view, observes the realm of all-wisdom, which is without duality. A Bodhisattva-Mahasattva dedicates such roots of goodness, desiring to have a complete and unobstructed body, and to cultivate the practices of a Bodhisattva;'
欲令口業清凈無礙，修菩薩行；欲令具足無礙心業，安住大乘，具無礙心，令菩薩行皆悉清凈。得無量大施心，充滿一切眾生；得法自在心，照一切法普示世間；得最勝不可壞心，得清凈一切種智發菩薩心，普照一切正念，三世一切諸佛唸佛三昧，悉得具足。滿足離害正直之心，遠離怨敵，任持眾生，充滿一切而無休息。於十力智悉得安住，得深三昧，悉能遍游一切世界，無所染著，悉住一切剎而無厭足。化度眾生未曾休息，出生無量巧便思慧，具足成就一切菩薩不思議慧，得離癡智，悉能分別一切世界。於一念中，悉能嚴凈一切佛剎，于諸通慧而得自在，入一切法真實之相，示現嚴凈一切世間。於一剎中見一切剎，究竟不壞智，能持一切剎，以菩薩莊嚴具而莊嚴之，應現一切，悉能調伏無量眾生。一佛世界廣大如法界，一切世界亦復如是，得究竟智，詣一切剎，一切普持。菩薩摩訶薩以此善根迴向佛剎，令眾生充滿迴向，分別受持智慧，如為己身；為眾生迴向，亦復如是：令一切眾生永離地獄、餓鬼、畜生、閻羅王處；令一切眾生悉能除滅諸障礙業；令一切眾生悉得等心，平等智慧；令諸怨敵具慈心樂，清凈智慧；令一切眾生智慧現前，圓滿具足，普照一切；令一切眾生具真實智，離垢正直，菩提心無量，智慧滿足
【現代漢語翻譯】 現代漢語譯本 若要使口業清凈無礙，應當修習菩薩行；若要具足無礙的心業，安住于大乘，擁有無礙的心，使菩薩行都清凈。獲得無量大布施的心，充滿一切眾生；獲得法自在的心，照耀一切法，普遍示現於世間；獲得最殊勝不可摧壞的心，獲得清凈一切種智（佛陀所知的一切智慧）而發菩薩心，普遍照耀一切正念，三世一切諸佛的唸佛三昧（通過唸佛而達到的禪定狀態），都能夠完全具足。滿足遠離傷害的正直之心，遠離怨敵，任持眾生，充滿一切而沒有休息。在十力智（佛陀的十種力量）中都能夠安住，獲得甚深三昧（深層禪定），能夠普遍遊歷一切世界，沒有染著，安住於一切佛剎（佛陀所教化的世界）而沒有厭倦。化度眾生不曾休息，出生無量巧妙方便的智慧，具足成就一切菩薩不可思議的智慧，獲得遠離愚癡的智慧，能夠分別一切世界。在一念之間，能夠莊嚴清凈一切佛剎，在各種神通智慧中獲得自在，進入一切法真實的相狀，示現莊嚴清凈的一切世間。在一個佛剎中見到一切佛剎，究竟不壞的智慧，能夠持有一切佛剎，用菩薩的莊嚴具來莊嚴它們，應現一切，能夠調伏無量眾生。一個佛世界廣大如法界（宇宙的真理），一切世界也都是這樣，獲得究竟的智慧，到達一切佛剎，一切都普遍持有。菩薩摩訶薩（偉大的菩薩）用這些善根迴向佛剎，使眾生充滿迴向，分別受持智慧，如同為自己一樣；為眾生迴向，也是這樣：使一切眾生永遠脫離地獄、餓鬼、畜生、閻羅王處；使一切眾生都能夠消除各種障礙業；使一切眾生都能夠獲得平等心，平等的智慧；使各種怨敵都具有慈悲心和快樂，清凈的智慧；使一切眾生的智慧顯現，圓滿具足，普遍照耀一切；使一切眾生具有真實的智慧，遠離污垢，正直，菩提心（覺悟之心）無量，智慧圓滿。
【English Translation】 English version To purify one's speech karma without hindrance, one should cultivate the Bodhisattva path; to fully possess unobstructed mind karma, abide in the Mahayana, possess an unobstructed mind, and purify all Bodhisattva practices. Attain a mind of immeasurable great giving, filling all sentient beings; attain a mind of freedom in the Dharma, illuminating all Dharmas and universally showing them to the world; attain the most supreme and indestructible mind, attain the pure omniscient wisdom (the Buddha's knowledge of all wisdom) and generate the Bodhi mind, universally illuminating all right mindfulness, and fully possess the Samadhi of Buddha-recitation (a state of meditation achieved through reciting the Buddha's name) of all Buddhas of the three times. Fulfill a heart of honesty that is free from harm, stay away from enemies, support sentient beings, fill all things without rest. Abide in all ten powers of wisdom (the ten powers of a Buddha), attain profound Samadhi (deep meditation), be able to travel throughout all worlds without attachment, abide in all Buddha-lands (worlds taught by a Buddha) without weariness. Transform sentient beings without rest, generate immeasurable skillful means of wisdom, fully accomplish all inconceivable wisdom of Bodhisattvas, attain wisdom free from ignorance, and be able to distinguish all worlds. In a single thought, be able to adorn and purify all Buddha-lands, attain freedom in all spiritual powers and wisdom, enter the true nature of all Dharmas, and manifest the adorned and purified world. See all Buddha-lands in one Buddha-land, possess the ultimate indestructible wisdom, be able to hold all Buddha-lands, adorn them with Bodhisattva ornaments, manifest in all forms, and be able to subdue immeasurable sentient beings. One Buddha-world is as vast as the Dharmadhatu (the realm of ultimate truth), and all worlds are the same, attain ultimate wisdom, reach all Buddha-lands, and universally hold all things. The Bodhisattva Mahasattva (great Bodhisattva) dedicates these roots of goodness to the Buddha-lands, causing sentient beings to be filled with dedication, to separately receive and hold wisdom, as if for oneself; dedicating for sentient beings is also the same: causing all sentient beings to forever be free from hell, hungry ghosts, animals, and the realm of Yama; causing all sentient beings to be able to eliminate all karmic obstacles; causing all sentient beings to attain an equal mind and equal wisdom; causing all enemies to have a compassionate heart and joy, and pure wisdom; causing the wisdom of all sentient beings to manifest, be fully complete, and universally illuminate all things; causing all sentient beings to have true wisdom, be free from defilement, be honest, have immeasurable Bodhi mind (mind of enlightenment), and have complete wisdom.
；令一切眾生示現平等安隱善趣。
「菩薩摩訶薩如是迴向，修習善根及一切愿，如大雲雨：令一切眾生皆悉清凈；令一切眾生為功德福田；令一切眾生守護受持菩提內藏；令一切眾生離諸障礙，安住無礙清凈法界；令一切眾生滿足無礙諸通智慧；令一切眾生得自在身，遊行十方，如應示現；令一切眾生得無癡善根一切種智；令一切眾生攝取一切，悉令清凈；令一切眾生遠離障礙瞋恚之心，究竟成就一切種智。
「複次，菩薩摩訶薩若見可樂國土，林樹華果；或見可樂名香上服，珍寶財物諸莊嚴具；或見可樂園觀、村邑、聚落、王都；或見可樂自在帝王；或見可樂阿練若處。菩薩摩訶薩見如是已，修巧方便，出生無量凈妙功德，樂求實義，為眾生故，而不放逸。善能修習一切善根，猶如大海難可測量，具足善根不可窮盡，一切功德皆悉滿足，亦不分別種種善根，巧妙方便，清凈迴向。示現無量諸行善根，常念一切未曾忘失眾生境界如善根、平等善根。菩薩摩訶薩善根如是迴向，令一切眾生志常樂見無量諸佛，如法不取，法性無數，眾生平等清凈，亦復如是；令一切眾生悉得諸佛隨意愛樂，供給侍者；令一切佛國除滅煩惱，清凈可樂；令一切眾生悉得見聞無量佛法，心常愛樂，常樂守護諸菩薩行，樂以愛眼
【現代漢語翻譯】 現代漢語譯本：使一切眾生都展現出平等、安穩、美好的去處。
菩薩摩訶薩這樣迴向，修習善根和一切願望，就像大云降雨一樣：使一切眾生都清凈；使一切眾生都成為功德福田；使一切眾生守護並受持菩提內藏（菩提的內在寶藏）；使一切眾生遠離各種障礙，安住在無礙清凈的法界（宇宙的真實本質）；使一切眾生都圓滿無礙的各種神通智慧；使一切眾生獲得自在之身，在十方世界，都能如其所應地示現；使一切眾生獲得沒有愚癡的善根和一切種智（佛陀的智慧）；使一切眾生攝取一切，都使之清凈；使一切眾生遠離障礙和嗔恚之心，最終成就一切種智。
此外，菩薩摩訶薩如果見到令人喜愛的國土，林木花果；或者見到令人喜愛的名香上服，珍寶財物等各種莊嚴器具；或者見到令人喜愛的園林、村莊、聚落、王都；或者見到令人喜愛的自在帝王；或者見到令人喜愛的阿練若處（寂靜的修行場所）。菩薩摩訶薩見到這些之後，修習巧妙的方便法門，生出無量清凈美好的功德，樂於追求真實的意義，爲了眾生的緣故，而不放縱自己。善於修習一切善根，就像大海難以測量一樣，具足的善根不可窮盡，一切功德都圓滿具足，也不分別各種善根，以巧妙的方便，清凈地迴向。展現無量各種行為的善根，常常憶念一切未曾忘失的眾生境界，如善根、平等善根。菩薩摩訶薩這樣迴向善根，使一切眾生心常樂於見到無量諸佛，如法不執取，法性無數，眾生平等清凈，也像這樣；使一切眾生都得到諸佛隨意的愛樂，供給侍奉；使一切佛國都消除煩惱，清凈美好；使一切眾生都能見聞無量佛法，心中常常愛樂，常常樂於守護諸菩薩的修行，樂於用慈愛的眼光看待眾生。
【English Translation】 English version: May all sentient beings manifest in equal, peaceful, and auspicious realms.
The Bodhisattva Mahasattva thus dedicates, cultivating roots of goodness and all aspirations, like a great cloud raining down: May all sentient beings be purified; may all sentient beings become fields of merit and virtue; may all sentient beings guard and uphold the inner treasury of Bodhi (enlightenment); may all sentient beings be free from all obstacles, dwelling in the unobstructed and pure Dharma realm (the true nature of the universe); may all sentient beings fulfill unobstructed wisdom and all kinds of spiritual powers; may all sentient beings attain a body of freedom, manifesting in the ten directions as appropriate; may all sentient beings attain the roots of goodness without ignorance and all-knowing wisdom (Buddha's wisdom); may all sentient beings gather everything, making it all pure; may all sentient beings be free from obstacles and anger, ultimately achieving all-knowing wisdom.
Furthermore, if a Bodhisattva Mahasattva sees a delightful land, forests, trees, flowers, and fruits; or sees delightful fragrant perfumes, fine clothing, precious jewels, wealth, and various adornments; or sees delightful gardens, villages, settlements, and royal cities; or sees delightful free and powerful kings; or sees delightful Aranya places (quiet places for practice). Having seen these, the Bodhisattva Mahasattva cultivates skillful means, generating immeasurable pure and wonderful merits, joyfully seeking the true meaning, for the sake of sentient beings, without being indulgent. They are skilled in cultivating all roots of goodness, like the ocean that is difficult to measure, possessing inexhaustible roots of goodness, all merits are fully complete, and they do not discriminate between various roots of goodness, using skillful means, they dedicate them purely. They manifest immeasurable roots of goodness in various actions, constantly remembering all the realms of sentient beings that have never been forgotten, such as roots of goodness and equal roots of goodness. The Bodhisattva Mahasattva thus dedicates their roots of goodness, so that all sentient beings may always joyfully see immeasurable Buddhas, not grasping according to the Dharma, the nature of Dharma is countless, sentient beings are equally pure, and it is also like this; may all sentient beings receive the love and joy of all Buddhas, and be provided for and served; may all Buddha lands eliminate afflictions, be pure and delightful; may all sentient beings be able to see and hear immeasurable Buddha Dharma, their hearts always loving and joyful, always joyful in guarding the practices of all Bodhisattvas, and joyfully looking at sentient beings with loving eyes.
觀善知識；令一切眾生見可樂法；令一切眾生樂持正法；令一切眾生於佛法中得可樂明；令一切菩薩悉得可樂大施之心，于諸法中得無所畏，樂為眾生分別廣說，得菩薩可樂三昧諸陀羅尼，得一切菩薩授記智慧，得一切菩薩甚可愛樂，自在示現，具足諸佛圓滿說法，得可樂方便，分別說法，得可樂大悲，發菩薩心，諸根悅豫，得可愛樂諸如來家，教化眾生，心不休息，得菩薩可樂無盡法藏，于無量劫一一世界，化度眾生。
「于現在佛所，得可愛樂巧妙方便，得可愛樂深妙方便，無所障礙，永離愚癡；具足可樂平等離欲，一切諸法，斷諸障礙，決定深解不二法界；具足可樂離欲際，等一切諸法，入真實際，得菩薩可樂無諍滿足之法；具足可樂金剛藏心，一切種智勇猛精進，清凈成滿；具足可樂清凈善根，摧伏怨敵，滅障道法；具足可樂無上菩提，一切種智常現在前，充滿眾生。如是，菩薩摩訶薩長養善根，得凈慧明，常為善知識之所攝護，如來慧日，明照其心，滅除癡闇，凈修正法，入諸智業，善學智地，分別法界一切善根，善能迴向一切菩薩諸善根海，盡其原底，成就智慧，深入堅固，明解善根，了達諸度。菩薩摩訶薩善根如是迴向，不著世界，不著眾生界，心無所依，寂然不亂，正念諸法，具足諸佛無選擇
【現代漢語翻譯】 現代漢語譯本：觀察善知識，使一切眾生都能見到令人喜愛的佛法；使一切眾生都樂於奉持正法；使一切眾生在佛法中獲得令人喜悅的智慧光明；使一切菩薩都能獲得令人喜悅的廣大布施之心，在一切法中得到無所畏懼，樂於為眾生分別廣泛解說，獲得菩薩令人喜悅的三昧（專注）和陀羅尼（總持），獲得一切菩薩的授記智慧，獲得一切菩薩極其可愛和喜悅的自在示現，具足諸佛圓滿的說法，獲得令人喜悅的方便法門，分別解說佛法，獲得令人喜悅的大悲心，發起菩薩心，身心愉悅，獲得令人喜愛和喜悅的諸如來之家，教化眾生，心不懈怠，獲得菩薩令人喜悅的無盡法藏，在無量劫的每一個世界，教化度脫眾生。 在現在的佛所，獲得令人喜愛和喜悅的巧妙方便，獲得令人喜愛和喜悅的深奧方便，沒有障礙，永遠脫離愚癡；具足令人喜愛和喜悅的平等離欲，在一切諸法中，斷除一切障礙，堅定深刻地理解不二法界；具足令人喜愛和喜悅的離欲之境，等同於一切諸法，進入真實實際，獲得菩薩令人喜愛和喜悅的無諍滿足之法；具足令人喜愛和喜悅的金剛藏心，一切種智勇猛精進，清凈圓滿；具足令人喜愛和喜悅的清凈善根，摧伏怨敵，滅除障礙修道的法；具足令人喜愛和喜悅的無上菩提，一切種智常常顯現在前，充滿眾生。像這樣，菩薩摩訶薩增長善根，獲得清凈的智慧光明，常常被善知識所攝護，如來智慧的太陽，照亮他的內心，滅除愚癡的黑暗，清凈地修正佛法，進入諸佛的智慧事業，善於學習智慧的境界，分別法界的一切善根，善於迴向一切菩薩的善根大海，窮盡其根源，成就智慧，深入堅固，明瞭理解善根，通達諸波羅蜜（度）。菩薩摩訶薩的善根這樣迴向，不執著於世界，不執著于眾生界，心中沒有依靠，寂靜不亂，正念諸法，具足諸佛無選擇的智慧。
【English Translation】 English version: Observing good teachers, enabling all sentient beings to see the Dharma that is delightful; enabling all sentient beings to delight in upholding the Right Dharma; enabling all sentient beings to obtain delightful wisdom and light within the Buddha Dharma; enabling all Bodhisattvas to obtain a delightful heart of great giving, to be fearless in all Dharmas, to delight in widely explaining and differentiating for sentient beings, to obtain the delightful Samadhi (concentration) and Dharani (total retention) of Bodhisattvas, to obtain the wisdom of prediction of all Bodhisattvas, to obtain the extremely lovely and delightful free manifestation of all Bodhisattvas, to be complete with the perfect teachings of all Buddhas, to obtain delightful skillful means, to differentiate and explain the Dharma, to obtain delightful great compassion, to arouse the Bodhi mind, to have joyful body and mind, to obtain the lovely and delightful homes of all Tathagatas, to teach and transform sentient beings without rest, to obtain the delightful inexhaustible Dharma treasury of Bodhisattvas, and in each world of countless kalpas, to teach and liberate sentient beings. In the presence of the current Buddhas, obtaining delightful and skillful means, obtaining delightful and profound skillful means, without obstacles, forever free from ignorance; complete with delightful equality and detachment, in all Dharmas, cutting off all obstacles, firmly and deeply understanding the non-dual Dharma realm; complete with the delightful realm of detachment, equal to all Dharmas, entering the true reality, obtaining the delightful and non-contentious fulfilling Dharma of Bodhisattvas; complete with the delightful Vajra (diamond) treasury mind, all-knowing wisdom, courageous diligence, pure and complete; complete with delightful pure good roots, subduing enemies, eliminating the Dharma that obstructs the path; complete with delightful unsurpassed Bodhi, all-knowing wisdom constantly appearing before them, filling all sentient beings. Thus, Bodhisattva Mahasattvas cultivate good roots, obtain pure wisdom and light, are constantly protected by good teachers, the sun of the Tathagata's wisdom illuminates their hearts, eliminating the darkness of ignorance, purely correcting the Right Dharma, entering the wisdom activities of all Buddhas, being skilled in learning the realm of wisdom, differentiating all good roots of the Dharma realm, being skilled in dedicating to the ocean of good roots of all Bodhisattvas, exhausting its source, achieving wisdom, deeply firm, clearly understanding good roots, comprehending all Paramitas (perfections). The good roots of Bodhisattva Mahasattvas are dedicated in this way, not attached to the world, not attached to the realm of sentient beings, with no reliance in their hearts, peaceful and undisturbed, rightly mindful of all Dharmas, complete with the non-selective wisdom of all Buddhas.
智，不違三世一切諸佛正迴向門，不違一切平等正法，不壞佛相，等觀三世。了眾生空，無所依住，順如來道，普照諸法，解真實義，漸至諸地。如實分別一切諸法，智慧周滿，具足堅固，未曾忘失。修習正業，常樂寂靜，正趣離生。了一切法猶如幻化，解一切法無有自體，觀一切義及種種行，于語言道而無所著，所有諸法皆從緣起；觀甚深法生實智迴向，觀察寂滅一切諸法，皆入一觀，不違諸法種種異相，善解迴向，修菩薩道善根迴向，攝取眾生，長養三世菩薩一切迴向。
「如是菩薩摩訶薩以無恐怖心善根，迴向一切佛法；以無量心善根，迴向一切眾生，皆悉清凈；以無我、無我所心善根，迴向於十方界無所染著；以無餘心善根，迴向於一切境界世界無所染著；行離世間法善根，迴向得出世法、不著眾生善根；迴向見諸勝道善根；迴向離虛妄法、出生真實善根；迴向如法門至一切道、無量無邊善根；迴向如如善根亦爾；迴向眾生，解了諸法，如性如善根亦爾；迴向一切法自性，無有自性，如相如善根亦爾；迴向一切法無相真實相，如法如善根亦爾；迴向佛法不退轉，如行如善根亦爾；迴向一切如來所行，如境界如善根亦爾；迴向三世諸佛滿足境界，如安立如善根亦爾；迴向安立一切眾生，如隨順如善根亦爾
【現代漢語翻譯】 現代漢語譯本：智慧，不違背過去、現在、未來一切諸佛的正迴向法門，不違背一切平等正法，不破壞佛的形象，平等看待過去、現在、未來三世。明瞭眾生本性空無，沒有依附和執著，順應如來的道路，普遍照耀一切法，理解真實的意義，逐漸到達各個菩薩的階位。如實地分辨一切諸法，智慧圓滿，具足堅固，從未忘失。修習正當的行為，常常喜愛寂靜，趨向于脫離生死。明瞭一切法如同幻化，理解一切法沒有自體，觀察一切意義和種種行為，對於語言的表達沒有執著，所有諸法都是從因緣而生起；觀察甚深的法，生起真實的智慧並回向，觀察寂滅的一切諸法，都歸於一種觀察，不違背諸法種種不同的表象，善於理解迴向，修習菩薩道善根迴向，攝取眾生，增長過去、現在、未來三世菩薩的一切迴向。 像這樣的菩薩摩訶薩，以無所畏懼的心所產生的善根，迴向一切佛法；以無量的心所產生的善根，迴向一切眾生，使他們都清凈；以無我、無我所的心所產生的善根，迴向於十方世界，沒有染著；以無餘的心所產生的善根，迴向於一切境界世界，沒有染著；以修行脫離世間法的善根，迴向于獲得出世間法，不執著于眾生的善根；迴向于見到各種殊勝的道路的善根；迴向于脫離虛妄的法，生出真實的善根；迴向于如法門到達一切道路的無量無邊的善根；迴向于如如的善根也是如此；迴向于眾生，理解諸法，如本性一樣的善根也是如此；迴向於一切法的自性，沒有自性，如現象一樣的善根也是如此；迴向於一切法無相的真實相，如法一樣的善根也是如此；迴向于佛法不退轉，如修行一樣的善根也是如此；迴向於一切如來所修行的，如境界一樣的善根也是如此；迴向於過去、現在、未來諸佛圓滿的境界，如安立一樣的善根也是如此；迴向于安立一切眾生，如隨順一樣的善根也是如此。
【English Translation】 English version: Wisdom, not violating the correct dedication practices of all Buddhas in the past, present, and future, not violating all equal and correct Dharma, not destroying the Buddha's form, equally observing the three periods of time. Understanding that the nature of sentient beings is empty, without reliance or attachment, following the path of the Tathagata, universally illuminating all dharmas, understanding the true meaning, gradually reaching the various Bodhisattva stages. Truly distinguishing all dharmas, wisdom is complete, possessing firmness, never forgotten. Practicing correct actions, always delighting in tranquility, moving towards detachment from birth. Understanding that all dharmas are like illusions, understanding that all dharmas have no self-nature, observing all meanings and various actions, without attachment to verbal expressions, all dharmas arise from conditions; observing the profound dharmas, generating true wisdom and dedicating it, observing the extinction of all dharmas, all entering into one observation, not violating the various different appearances of dharmas, skillfully understanding dedication, practicing the Bodhisattva path's roots of good dedication, gathering sentient beings, increasing all the dedications of Bodhisattvas in the past, present, and future. Such a Bodhisattva Mahasattva, with the roots of good from a fearless mind, dedicates to all Buddha Dharma; with the roots of good from an immeasurable mind, dedicates to all sentient beings, making them all pure; with the roots of good from a mind of no self and no self-possession, dedicates to the ten directions, without attachment; with the roots of good from a mind of no remainder, dedicates to all realms of existence, without attachment; practicing the roots of good that are detached from worldly dharmas, dedicates to attaining transcendental dharmas, not attached to the roots of good of sentient beings; dedicates to seeing the roots of good of all superior paths; dedicates to detaching from false dharmas, generating true roots of good; dedicates to the immeasurable and boundless roots of good of the Dharma gate reaching all paths; dedicates to the roots of good of suchness, it is also like this; dedicates to sentient beings, understanding all dharmas, the roots of good like nature are also like this; dedicates to the self-nature of all dharmas, without self-nature, the roots of good like appearance are also like this; dedicates to the true appearance of all dharmas without appearance, the roots of good like Dharma are also like this; dedicates to the non-regression of Buddha Dharma, the roots of good like practice are also like this; dedicates to all that the Tathagatas practice, the roots of good like realm are also like this; dedicates to the fulfilled realms of all Buddhas in the past, present, and future, the roots of good like establishment are also like this; dedicates to establishing all sentient beings, the roots of good like compliance are also like this.
；迴向盡未來劫，隨順不斷，如量如善根亦爾；迴向眾生心與虛空等，如充滿如善根亦爾；迴向一念滿一切世界，如久住如善根亦爾；迴向離一切世間住，住究竟住，如不生如善根亦爾；迴向不生滿足一切佛法，如堅固如善根亦爾；迴向壞散一切煩惱，如不壞如善根亦爾；迴向一切眾生不可破壞，如明如善根亦爾；迴向普照一切，如一切處如善根亦爾；迴向至一切處道，如一切時如善根亦爾；迴向隨順一切時，如一切如善根亦爾；迴向一切眾生隨順清凈，如一切平等如善根亦爾；迴向一切行平等，如一切法眼如善根亦爾；迴向一切眾生悉得法眼，如不倦如善根亦爾；迴向一切行菩薩道而無疲倦，如甚深如善根亦爾；迴向一切第一深法，如無所有如善根亦爾；迴向知一切無所有，如不出如善根亦爾；迴向一切無所顯現，如離曀如善根亦爾；迴向明眼離曀清凈，如無比如善根亦爾；迴向菩薩無比之行，如寂靜如善根亦爾；迴向一切常樂寂靜，如無根如善根亦爾；迴向究竟無根之法，如無量無邊如善根亦爾；迴向一切無量無邊眾生，皆悉清凈，如無著如善根亦爾；迴向究竟無所著際，如無礙如善根亦爾；迴向滅除一切障礙，如非世間行如善根亦爾；迴向遠離一切世間行法，如不繫如善根亦爾；迴向不繫一切生死，如無行如善
根亦爾；迴向遠離一切諸行，如住如善根亦爾；迴向一切住于如住，如一切法成如善根亦爾；迴向眾生所學成就，如一切法平等如善根亦爾；迴向一切具平等行，如一切法不捨如善根亦爾；迴向不捨盡未來際一切眾生，如一切法不盡如善根亦爾；迴向一切無盡眾生，如不違一切法如善根亦爾；迴向一切眾生不違三世諸佛，如攝一切法如善根亦爾；迴向一切眾生悉攝善根，令無有餘，如一切法同如善根亦爾；迴向悉同三世諸佛，如一切法不離如善根亦爾；迴向悉攝世間及離世間，如不可壞如善根亦爾；迴向一切眾生不可沮壞，如無恚如善根亦爾；迴向一切眾生，一切魔業所不能動，如不濁如善根亦爾；迴向一切菩薩行，無有垢濁，如不亂如善根亦爾；迴向一切眾生離諸塵亂，如不可盡如善根亦爾；迴向一切世間法所不能盡，如菩提如善根亦爾；迴向覺悟一切諸法，如不失如善根亦爾；迴向一切眾生不失直心，如照如善根亦爾；迴向一切眾生，悉以大智光明普照一切，如不可說如善根亦爾；迴向一切不可說智，如持一切眾生如善根亦爾；迴向一切持菩薩行，如隨順一切語言如善根亦爾；迴向一切無言智慧，如離一切種種法如善根亦爾；迴向示現一切佛剎及諸如來，成最正覺，示現無量神力自在，如離虛妄如善根亦爾；迴向
【現代漢語翻譯】 現代漢語譯本：根也是如此；迴向遠離一切諸行，如同安住一般，善根也是如此；迴向一切安住于如如不動，如同一切法成就一般，善根也是如此；迴向眾生所學成就，如同一切法平等一般，善根也是如此；迴向一切具足平等之行，如同一切法不捨一般，善根也是如此；迴向不捨盡未來際的一切眾生，如同一切法不盡一般，善根也是如此；迴向一切無盡的眾生，如同不違背一切法一般，善根也是如此；迴向一切眾生不違背三世諸佛，如同攝受一切法一般，善根也是如此；迴向一切眾生都攝受善根，令沒有剩餘，如同一切法相同一般，善根也是如此；迴向都與三世諸佛相同，如同一切法不離一般，善根也是如此；迴向都攝受世間和出世間，如同不可破壞一般，善根也是如此；迴向一切眾生不可被沮喪破壞，如同沒有嗔恚一般，善根也是如此；迴向一切眾生，一切魔業都不能動搖，如同不渾濁一般，善根也是如此；迴向一切菩薩的修行，沒有垢染渾濁，如同不散亂一般，善根也是如此；迴向一切眾生遠離各種塵勞散亂，如同不可窮盡一般，善根也是如此；迴向一切世間法都不能窮盡，如同菩提一般，善根也是如此；迴向覺悟一切諸法，如同不失去一般，善根也是如此；迴向一切眾生不失去正直的心，如同照耀一般，善根也是如此；迴向一切眾生，都以大智慧光明普遍照耀一切，如同不可說一般，善根也是如此；迴向一切不可說的智慧，如同持有一切眾生一般，善根也是如此；迴向一切持有菩薩的修行，如同隨順一切語言一般，善根也是如此；迴向一切無言的智慧，如同遠離一切種種法一般，善根也是如此；迴向示現一切佛剎（佛的國土）以及諸如來（佛的稱號），成就最正覺（最高的覺悟），示現無量神通力量自在，如同遠離虛妄一般，善根也是如此；迴向
【English Translation】 English version: The root is also thus; dedicating towards being apart from all actions, like abiding, so too is the root of goodness; dedicating towards all abiding in suchness, like all dharmas being accomplished, so too is the root of goodness; dedicating towards the accomplishments of what sentient beings learn, like all dharmas being equal, so too is the root of goodness; dedicating towards all possessing equal conduct, like all dharmas not abandoning, so too is the root of goodness; dedicating towards not abandoning all sentient beings until the end of future eons, like all dharmas not being exhausted, so too is the root of goodness; dedicating towards all inexhaustible sentient beings, like not contradicting all dharmas, so too is the root of goodness; dedicating towards all sentient beings not contradicting the Buddhas of the three times, like embracing all dharmas, so too is the root of goodness; dedicating towards all sentient beings embracing all roots of goodness, causing there to be no remainder, like all dharmas being the same, so too is the root of goodness; dedicating towards being the same as the Buddhas of the three times, like all dharmas not being separate, so too is the root of goodness; dedicating towards embracing both the mundane and the transcendent, like being indestructible, so too is the root of goodness; dedicating towards all sentient beings not being discouraged or destroyed, like being without anger, so too is the root of goodness; dedicating towards all sentient beings, not being moved by all demonic actions, like being unclouded, so too is the root of goodness; dedicating towards all Bodhisattva practices, being without defilement or turbidity, like being undisturbed, so too is the root of goodness; dedicating towards all sentient beings being apart from all dust and disturbance, like being inexhaustible, so too is the root of goodness; dedicating towards all mundane dharmas not being able to be exhausted, like Bodhi (enlightenment), so too is the root of goodness; dedicating towards awakening to all dharmas, like not losing, so too is the root of goodness; dedicating towards all sentient beings not losing their upright minds, like illuminating, so too is the root of goodness; dedicating towards all sentient beings, all being universally illuminated by the great wisdom light, like being inexpressible, so too is the root of goodness; dedicating towards all inexpressible wisdom, like holding all sentient beings, so too is the root of goodness; dedicating towards all holding Bodhisattva practices, like according with all languages, so too is the root of goodness; dedicating towards all wordless wisdom, like being apart from all kinds of dharmas, so too is the root of goodness; dedicating towards manifesting all Buddha-lands (Buddha's realms) and all Tathagatas (Buddha's title), accomplishing the most perfect enlightenment, manifesting immeasurable divine powers and freedom, like being apart from falsehood, so too is the root of goodness; dedicating
世間，悉離虛妄，如一切身遍至如善根亦爾；迴向無量身，遍一切剎，如不受生如善根亦爾；迴向無生巧妙方便，示現受生，如無不有如善根亦爾；迴向三世一切諸佛自在神力及一切剎，在身內現，如夜如善根亦爾；迴向一切夜，施作佛事，得無上明，如晝如善根亦爾；迴向一切在晝眾生，悉令善覺，見諸如來自在神力，住不退法輪，離癡清凈，如半月及一月如善根亦爾；迴向一切眾生住一切時，巧妙方便，於一念中，悉能分別一切時節，如年歲如善根亦爾；迴向受持種種諸劫，嚴凈諸根，了達諸根，如一切劫成敗如善根亦爾；迴向一切劫，凈住無染一切眾生，清凈調伏眾生，如未來如善根亦爾；迴向盡一切未來際，修習菩薩清凈妙行，悉能滿足無量大愿，如世如善根亦爾；迴向一切眾生，於一念中見一切佛，乃至未曾一念遠離，如至一切處道如善根亦爾；迴向一切眾生，得不壞道，超出三界，如有無如善根亦爾；迴向一切諸有清凈，知無所有，如凈如善根亦爾；迴向一切菩薩凈行，出生無上菩提之具，如明凈如善根亦爾；迴向得菩薩一切三昧明凈之心，如離垢如善根亦爾；迴向離一切垢，凈心滿足，如無我所如善根亦爾；迴向攝取無我、我所清凈之心，充滿十方一切佛剎，如平等如善根亦爾；迴向得無盡一切智，永
{ "translations": [ "現代漢語譯本：世間一切都遠離虛妄，就像一切身體普遍到達一樣，善根也是如此；迴向無量身體，遍佈一切佛土，就像不受生一樣，善根也是如此；迴向無生巧妙的方便，示現受生，就像無所不在一樣，善根也是如此；迴向三世一切諸佛自在的神力以及一切佛土，在自身內顯現，就像夜晚一樣，善根也是如此；迴向一切夜晚，施作佛事，獲得無上的光明，就像白天一樣，善根也是如此；迴向一切在白天眾生，都令他們善於覺悟，見到諸佛如來的自在神力，安住于不退轉的法輪，遠離愚癡，清凈無染，就像半月和滿月一樣，善根也是如此；迴向一切眾生安住於一切時，以巧妙的方便，在一念之間，都能分辨一切時節，就像年歲一樣，善根也是如此；迴向受持種種劫數，莊嚴清凈諸根，了達諸根，就像一切劫的成敗一樣，善根也是如此；迴向一切劫，清凈安住，不染一切眾生，清凈調伏眾生，就像未來一樣，善根也是如此；迴向盡一切未來際，修習菩薩清凈的妙行，都能滿足無量的大愿，就像世界一樣，善根也是如此；迴向一切眾生，在一念之間見到一切佛，乃至沒有一念遠離，就像到達一切處的道路一樣，善根也是如此；迴向一切眾生，得到不壞的道，超出三界，就像有和無一樣，善根也是如此；迴向一切諸有清凈，了知無所有，就像清凈一樣，善根也是如此；迴向一切菩薩清凈的修行，出生無上菩提的資糧，就像明凈一樣，善根也是如此；迴向得到菩薩一切三昧明凈的心，就像遠離垢染一樣，善根也是如此；迴向遠離一切垢染，清凈的心得到滿足，就像無我所一樣，善根也是如此；迴向攝取無我、我所清凈的心，充滿十方一切佛土，就像平等一樣，善根也是如此；迴向得到無盡的一切智慧，永遠", "現代漢語譯本：斷除一切煩惱，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像虛空一樣，善根也是如此；迴向一切眾生，得到無礙的智慧，就像
離癡愛，普照一切，如無數如善根亦爾；迴向一切智乘力，住巧方便法雲，普覆一切世界，如平等住如善根亦爾；迴向一切眾生，具菩薩行，住一切智，如分別一切眾生界如善根亦爾；迴向一切善根現前，滿無礙智，如一切眾生語言如善根亦爾；迴向解了一切諸語言法，如不離一切眾生如善根亦爾；迴向攝取一切眾生，具足善根，遠離生死，如廣如善根亦爾；迴向受持三世佛所說法，修習菩薩離癡之行，如不休息如善根亦爾；迴向一切劫，修菩薩行，未曾休息，安處眾生於摩訶衍，如一切法第一如善根亦爾；迴向開凈法門無礙凈念，攝一切法，如無量讚歎如善根亦爾；迴向得無量讚歎智慧菩薩實行，如離熾然如善根亦爾；迴向離熾然法，滅除眾生熾然，令得清凈，如不動如善根亦爾；迴向善根安住不動，滿足普賢菩薩願行，如諸佛境界如善根亦爾；迴向一切眾生智慧境界，皆悉滿足，除滅一切煩惱境界，如不可壞如善根亦爾；迴向善根，一切魔業所不能壞，悉能調伏眾邪外道，如非可修、非不可修如善根亦爾；迴向離一切修、非修虛妄，斷一切虛妄，如不退如善根亦爾；迴向常見一切諸佛未曾中退修習莊嚴菩提之心，如一切語言如善根亦爾；迴向分別一切語言，如不著一切法如善根亦爾；迴向一切眾生悉無所著，令一
【現代漢語翻譯】 現代漢語譯本 遠離癡愛，普遍照耀一切，如同無數的善根一樣；迴向一切智慧，憑藉佛乘的力量，安住于巧妙方便的法雲中，普遍覆蓋一切世界，如同平等安住的善根一樣；迴向一切眾生，具備菩薩的修行，安住於一切智慧，如同分別一切眾生界的善根一樣；迴向一切善根顯現，圓滿無礙的智慧，如同一切眾生的語言的善根一樣；迴向理解一切諸語言的法，如同不離一切眾生的善根一樣；迴向攝取一切眾生，具足善根，遠離生死，如同廣大的善根一樣；迴向受持過去、現在、未來三世諸佛所說的法，修習菩薩遠離癡愛的行為，如同不休息的善根一樣；迴向一切劫，修菩薩的修行，未曾休息，安置眾生於摩訶衍（大乘），如同一切法第一的善根一樣；迴向開啟清凈的法門，無礙的清凈意念，攝取一切法，如同無量的讚歎的善根一樣；迴向獲得無量讚歎的智慧，菩薩的實際修行，如同遠離熾熱的善根一樣；迴向遠離熾熱的法，滅除眾生的熾熱，使他們得到清凈，如同不動的善根一樣；迴向善根安住不動，滿足普賢菩薩的願行，如同諸佛境界的善根一樣；迴向一切眾生的智慧境界，都能夠滿足，消除一切煩惱的境界，如同不可破壞的善根一樣；迴向善根，一切魔業都不能破壞，能夠調伏一切邪惡的外道，如同非可修、非不可修的善根一樣；迴向遠離一切修、非修的虛妄，斷除一切虛妄，如同不退轉的善根一樣；迴向常見一切諸佛，未曾中途退轉，修習莊嚴菩提之心，如同一切語言的善根一樣；迴向分別一切語言，如同不執著一切法的善根一樣；迴向一切眾生都無所執著，令一
【English Translation】 English version Turning away from ignorant love, illuminating all universally, like countless roots of goodness; dedicating towards all wisdom, relying on the power of the Buddha's vehicle, dwelling in the skillful means of the Dharma cloud, universally covering all worlds, like the roots of goodness that dwell in equality; dedicating towards all sentient beings, possessing the practice of a Bodhisattva, dwelling in all wisdom, like the roots of goodness that discern all realms of sentient beings; dedicating towards all roots of goodness manifesting, fulfilling unobstructed wisdom, like the roots of goodness of all sentient beings' languages; dedicating towards understanding all the Dharma of languages, like the roots of goodness that do not depart from all sentient beings; dedicating towards gathering all sentient beings, possessing roots of goodness, departing from birth and death, like the vast roots of goodness; dedicating towards upholding the Dharma spoken by the Buddhas of the three times, past, present, and future, cultivating the Bodhisattva's practice of turning away from ignorant love, like the roots of goodness that do not rest; dedicating towards all kalpas, cultivating the Bodhisattva's practice, never resting, placing sentient beings in the Mahayana (Great Vehicle), like the roots of goodness that are the foremost of all Dharmas; dedicating towards opening the pure Dharma gate, unobstructed pure mindfulness, gathering all Dharmas, like the roots of goodness of immeasurable praise; dedicating towards obtaining immeasurable praise, the wisdom of a Bodhisattva's actual practice, like the roots of goodness that are free from burning; dedicating towards being free from the burning Dharma, extinguishing the burning of sentient beings, enabling them to attain purity, like the roots of goodness that are immovable; dedicating towards the roots of goodness dwelling immovably, fulfilling the vows and practices of Samantabhadra Bodhisattva, like the roots of goodness of the realms of all Buddhas; dedicating towards the wisdom realms of all sentient beings, all being fulfilled, eliminating all realms of afflictions, like the roots of goodness that are indestructible; dedicating towards the roots of goodness, which cannot be destroyed by all demonic actions, being able to subdue all evil heretics, like the roots of goodness that are neither cultivable nor uncultivable; dedicating towards being free from all false notions of cultivation and non-cultivation, severing all falseness, like the roots of goodness that do not regress; dedicating towards constantly seeing all Buddhas, never regressing midway, cultivating the mind of adorning Bodhi, like the roots of goodness of all languages; dedicating towards discerning all languages, like the roots of goodness that do not cling to any Dharma; dedicating towards all sentient beings being free from all attachments, enabling one
切眾生行普賢行，如一切地如善根亦爾；迴向一切眾生，悉得隨順智慧之地，普賢莊嚴，如不可斷如善根亦爾；迴向一切法中得無畏無斷，一切語言周滿具足，能廣演說，如無漏如善根亦爾；迴向一切眾生，皆令具足無漏善根菩提之心，逮得法智，解了分別，如無有覺法、無有滅法如善根亦爾；迴向覺悟一切諸法，於一念頃，皆悉充滿無量法界，如過去非同、未來非故、現在非異如善根亦爾；迴向發起新新菩提心願，除滅生死，清凈眾生，如三世中不取虛妄如善根亦爾；迴向過去、未來皆悉清凈，現在念念現成正覺，如一切諸佛菩薩具足如善根亦爾；迴向一切眾生具足佛智，大愿方便，如常凈無染污如善根亦爾；迴向一切眾生悉除煩惱，一切種智清凈滿足。
「菩薩摩訶薩如是迴向時，等一切佛剎，凈一切世界故；等一切世間，轉不可壞清凈法輪故；等一切菩薩，出生一切智愿故；等觀諸佛無有二故；等觀諸法不壞自性故；等觀三世巧方便智，解語言道故；一切菩薩行等，所種善根，悉能迴向故；知一切時，隨時修習，不捨佛事故；一切業報平等，不著世間，出生離世善根故；神力自在，與諸佛等，隨順世間，等現佛事故。佛子！是名菩薩摩訶薩第八如相迴向。
「菩薩摩訶薩安住此迴向：得無量無邊清
【現代漢語翻譯】 現代漢語譯本 將一切眾生的行為轉化為普賢菩薩（Samantabhadra）的行為，如同一切土地和善根一樣；迴向給一切眾生，使他們都能隨順智慧的境界，獲得普賢菩薩的莊嚴，如同不可斷絕的善根一樣；迴向在一切法中獲得無畏和不間斷，一切語言都圓滿具足，能夠廣泛演說，如同無漏的善根一樣；迴向給一切眾生，使他們都具足無漏的善根和菩提之心，獲得法智，理解和分別，如同沒有覺法、沒有滅法的善根一樣；迴向覺悟一切諸法，在一念之間，都充滿無量的法界，如同過去非同、未來非故、現在非異的善根一樣；迴向發起新的菩提心願，消除生死，清凈眾生，如同三世中不取虛妄的善根一樣；迴向過去、未來都清凈，現在念念都成就正覺，如同一切諸佛菩薩具足的善根一樣；迴向一切眾生具足佛的智慧，大愿和方便，如同常凈無染污的善根一樣；迴向一切眾生都消除煩惱，一切種智都清凈圓滿。 菩薩摩訶薩這樣迴向時，等同一切佛剎（Buddha-ksetra），清凈一切世界；等同一切世間，轉動不可破壞的清凈法輪（Dharma-cakra）；等同一切菩薩，出生一切智的願望；等同觀察諸佛沒有二元對立；等同觀察諸法不壞的自性；等同觀察三世的巧妙方便智慧，理解語言之道；一切菩薩的行為等同，所種的善根，都能迴向；知道一切時機，隨時修習，不捨棄佛的事業；一切業報平等，不執著世間，出生脫離世間的善根；神力自在，與諸佛等同，隨順世間，等同顯現佛的事業。佛子！這稱為菩薩摩訶薩的第八種如相迴向。 菩薩摩訶薩安住于這種迴向：獲得無量無邊的清凈功德。
【English Translation】 English version Transforming all beings' actions into the actions of Samantabhadra (Universal Worthy), just like all lands and good roots; dedicating this merit to all beings, so that they may all follow the realm of wisdom, attain the adornments of Samantabhadra, just like the inexhaustible good roots; dedicating this merit to attain fearlessness and non-interruption in all dharmas, so that all languages are complete and perfect, capable of extensive exposition, just like the undefiled good roots; dedicating this merit to all beings, so that they may all possess undefiled good roots and the Bodhi mind, attain Dharma wisdom, understanding and discernment, just like the good roots that have no dharma of awareness and no dharma of cessation; dedicating this merit to the awakening of all dharmas, so that in a single thought, they all fill the immeasurable Dharma realms, just like the good roots that are not the same as the past, not the old as the future, and not different as the present; dedicating this merit to the arising of new Bodhi aspirations, eliminating birth and death, purifying beings, just like the good roots that do not grasp at falsehood in the three times; dedicating this merit so that the past and future are all pure, and the present moment by moment achieves perfect enlightenment, just like the good roots that all Buddhas and Bodhisattvas possess; dedicating this merit so that all beings possess the wisdom of the Buddha, great vows and skillful means, just like the good roots that are always pure and undefiled; dedicating this merit so that all beings eliminate afflictions, and all-knowing wisdom is pure and complete. When a Bodhisattva-Mahasattva dedicates merit in this way, it is equal to all Buddha-ksetras (Buddha-fields), purifying all worlds; equal to all realms, turning the indestructible pure Dharma-cakra (Wheel of Dharma); equal to all Bodhisattvas, giving rise to the aspiration for all-knowing wisdom; equal to observing that there is no duality in all Buddhas; equal to observing that the self-nature of all dharmas is indestructible; equal to observing the skillful means and wisdom of the three times, understanding the path of language; the actions of all Bodhisattvas are equal, and all the good roots they have planted can be dedicated; knowing all times, practicing at all times, not abandoning the work of the Buddha; all karmic retributions are equal, not attached to the world, giving rise to good roots that are detached from the world; with supernatural powers, equal to all Buddhas, following the world, equally manifesting the work of the Buddha. O son of the Buddha! This is called the eighth dedication of a Bodhisattva-Mahasattva, the dedication of suchness. A Bodhisattva-Mahasattva abiding in this dedication: attains immeasurable and boundless pure merits.
凈法門，為人中雄而無所畏，大師子吼，成就無量無數菩薩，於一切時未曾休息；得佛無量無邊滿足身，一身充滿一切世界；得佛無量無邊滿足音聲，發一音聲，一切眾生無不聞者；得佛無量無邊滿足力，於一毛道安置一切世界；得佛無量無邊滿足自在神力，置一切眾生於一微塵；得一切佛無量無邊滿足解脫，於一眾生身中，現一切佛剎一切如來，成最正覺；得一切佛無量無數滿足三昧，正受善方便力，於一三昧中，悉能出生一切三昧；得一切佛無量無邊滿足辯才，說一句法，盡未來劫而不窮盡，悉除一切眾生疑惑；得一切佛無量無邊滿足勝眾生法，示現一切眾生、薩婆若、十力、等覺。佛子！是為菩薩摩訶薩以一切善根隨順如相迴向。」
爾時，金剛幢菩薩承佛神力，普觀十方，以偈頌曰：
「菩薩心安住， 離癡常正念， 忍辱離惱害， 修集無量德。 其心無嫌恨， 正直常清凈， 諸業莊飾世， 悉能善分別。 菩薩思惟業， 種種無有量， 若益眾生業， 修習常履行。 善能順世間， 普令一切喜， 隨應眾生業， 菩薩分別行。 永離諸恚礙， 知法亦知義， 安住調御地， 饒益一切眾。 覺悟諸善法， 無量不可數， 悉能分別知， 回
【現代漢語翻譯】 現代漢語譯本 清凈的法門，對於人中雄杰而無所畏懼，如大師子吼一般，成就無量無數的菩薩，在任何時候都不曾停歇；獲得佛陀無量無邊圓滿的身體，一個身體充滿一切世界；獲得佛陀無量無邊圓滿的聲音，發出一個聲音，一切眾生沒有聽不到的；獲得佛陀無量無邊圓滿的力量，在一根毛孔中安置一切世界；獲得佛陀無量無邊圓滿自在的神力，將一切眾生安置在一粒微塵中；獲得一切佛陀無量無邊圓滿的解脫，在一個眾生的身體中，顯現一切佛剎（佛的國土）一切如來（佛的稱號），成就最正覺（最高的覺悟）；獲得一切佛陀無量無數圓滿的三昧（禪定），正受善巧方便的力量，在一個三昧中，能夠出生一切三昧；獲得一切佛陀無量無邊圓滿的辯才，說一句法，盡未來劫（無限的時間）也不會窮盡，能夠消除一切眾生的疑惑；獲得一切佛陀無量無邊圓滿的殊勝眾生之法，示現一切眾生、薩婆若（一切智）、十力（佛的十種力量）、等覺（菩薩的最高果位）。佛子！這就是菩薩摩訶薩（大菩薩）以一切善根隨順如相（真如的實相）迴向（將功德迴向給眾生）。」 當時，金剛幢菩薩（菩薩名）承蒙佛陀的神力，普遍觀察十方，用偈頌說道： 『菩薩的心安住，遠離愚癡常常保持正念，忍辱不惱害他人，修集無量的功德。 他們的心中沒有嫌恨，正直常常清凈，用各種善業莊嚴世界，都能夠善於分別。 菩薩思惟所作的業，種種無有數量，如果是有益於眾生的業，就修習並常常實行。 善於順應世間，普遍令一切眾生歡喜，隨著眾生所作的業，菩薩分別而行。 永遠遠離各種嗔恚障礙，知道佛法也知道佛法的意義，安住在調御（佛的稱號）的地位，饒益一切眾生。 覺悟各種善法，無量不可計數，都能夠分別知道，迴向給一切眾生。』
【English Translation】 English version The pure Dharma gate, for the hero among men, fearless, like a great lion's roar, accomplishing immeasurable and countless Bodhisattvas, never resting at any time; obtaining the Buddha's immeasurable and boundless perfect body, one body filling all worlds; obtaining the Buddha's immeasurable and boundless perfect voice, uttering one sound, all sentient beings without exception hearing it; obtaining the Buddha's immeasurable and boundless perfect power, placing all worlds in one pore; obtaining the Buddha's immeasurable and boundless perfect free and divine power, placing all sentient beings in one mote of dust; obtaining all Buddhas' immeasurable and boundless perfect liberation, within one sentient being's body, manifesting all Buddha-lands (Buddha's realms) and all Tathagatas (Buddha's title), achieving the most perfect enlightenment; obtaining all Buddhas' immeasurable and countless perfect Samadhis (meditative states), rightly receiving the power of skillful means, within one Samadhi, being able to give birth to all Samadhis; obtaining all Buddhas' immeasurable and boundless perfect eloquence, speaking one phrase of Dharma, exhausting future kalpas (eons) without end, completely removing all sentient beings' doubts; obtaining all Buddhas' immeasurable and boundless perfect superior sentient being's Dharma, demonstrating to all sentient beings, Sarvajna (omniscience), the Ten Powers (of a Buddha), and Equal Enlightenment (highest stage of a Bodhisattva). O sons of the Buddha! This is how a Bodhisattva Mahasattva (great Bodhisattva) uses all good roots to accord with the suchness (true nature) and dedicate (merit to all beings).' At that time, Bodhisattva Vajradhvaja (Bodhisattva's name), empowered by the Buddha's divine strength, universally observed the ten directions, and spoke in verses: 'The Bodhisattva's mind abides, far from ignorance, always maintaining right mindfulness, enduring insults without harming others, cultivating immeasurable merits. Their minds have no resentment, are upright and always pure, adorning the world with various good deeds, and are able to discern well. The Bodhisattva contemplates the deeds they do, which are various and countless; if the deeds benefit sentient beings, they cultivate and always practice them. They are skilled in conforming to the world, universally making all beings happy, according to the deeds of sentient beings, the Bodhisattva acts accordingly. Forever free from all anger and obstacles, knowing the Dharma and also knowing its meaning, abiding in the position of the Tamer (Buddha's title), benefiting all beings. Awakening to all good Dharmas, immeasurable and countless, they are able to discern and know them all, dedicating them to all sentient beings.'
向益眾生。 以此深方便， 具足諸地智， 滅除眾煩惱， 如如善迴向。 普攝一切趣， 安住如實法， 如是業迴向， 悉令無所著。 深樂至處道， 修習真如法， 無性無所有， 明德者回向。 日夜及半月， 一月年數劫， 一切皆悉如， 功德亦如是。 如世及諸剎， 眾生一切法， 趣非趣如實， 迴向悉無餘。 如如性如實， 思惟如是性， 諸功德迴向， 悉皆順真如。 如如性如是， 諸法無所有， 如如離自性， 智者業迴向， 如諸相如實， 諸生亦如是， 如如自性實， 諸業亦如是， 如如無有量， 一切業如是， 無縛亦無解， 諸業悉清凈。 如是真佛子， 安住不可動， 成就智慧力， 入佛方便藏。 覺悟法王法， 無縛亦無著， 無礙無轉心， 亦復無所轉。 法身所攝業， 隨順眾生相， 深入真實相， 相亦非是相。 如是不思議， 思議不可盡， 深入不思議， 思非思寂滅。 如是思惟法， 分別一切業， 除滅諸煩惱， 是名功德王。 菩薩一切報， 無盡智所印， 盡法無盡性， 無盡方便滅。 心不在內外， 心亦無所有
【現代漢語翻譯】 現代漢語譯本 爲了利益眾生。 憑藉這種深刻的方便法門，具備了各個階段的智慧， 消除了所有的煩惱，如實地善於迴向。 普遍攝受一切眾生，安住于如實的法， 這樣的業迴向，都使他們沒有任何執著。 深深地喜愛到達彼岸的道路，修習真如之法， 無自性，無所有，明智的人這樣迴向。 無論是白天黑夜，還是半個月，一個月，一年，乃至無數劫， 一切都如實不虛，功德也是如此。 如同世間和各個佛剎（佛的國土），眾生和一切法， 趨向和不趨向都如實，迴向沒有絲毫遺漏。 如如的本性是真實的，思維這樣的本性， 所有的功德迴向，都完全順應真如。 如如的本性是這樣的，諸法都是無所有的， 如如是遠離自性的，有智慧的人這樣迴向。 如同諸相是真實的，諸生也是如此， 如如的自性是真實的，諸業也是如此。 如如是無有量度的，一切業也是如此， 沒有束縛也沒有解脫，諸業都是清凈的。 像這樣的真正的佛子，安住于不可動搖的境界， 成就智慧的力量，進入佛的方便寶藏。 覺悟法王的法，沒有束縛也沒有執著， 沒有障礙，沒有動搖的心，也沒有被任何事物所轉動。 法身所攝受的業，隨順眾生的相貌， 深入真實的相，相也不是真正的相。 像這樣不可思議，思議也無法窮盡， 深入不可思議的境界，思考與不思考都寂滅。 像這樣思維法，分別一切業， 消除所有的煩惱，這被稱為功德之王。 菩薩的一切果報，都由無盡的智慧所印證， 窮盡法而無盡的本性，以無盡的方便來滅除。 心不在內也不在外，心也是無所有的。
【English Translation】 English version To benefit all beings. With this profound expedient means, possessing the wisdom of all stages, Eliminating all afflictions, and skillfully dedicating merit as it is. Universally embracing all realms, abiding in the true Dharma, Such dedication of karma, makes them free from any attachment. Deeply delighting in the path to the other shore, cultivating the Dharma of Suchness, Without self-nature, without anything, the wise dedicate merit in this way. Whether day or night, half a month, a month, a year, or countless kalpas, All are as they truly are, and merits are also like this. Like the world and all Buddha-lands (Buddha's pure lands), beings and all dharmas, Whether tending towards or not tending towards, all are as they truly are, and the dedication is without any remainder. The nature of Suchness is real, contemplating such a nature, All dedications of merit, completely accord with Suchness. The nature of Suchness is like this, all dharmas are without anything, Suchness is apart from self-nature, the wise dedicate merit in this way. Like all forms are real, all births are also like this, The self-nature of Suchness is real, all karmas are also like this. Suchness is immeasurable, all karmas are also like this, Without bondage and without liberation, all karmas are pure. Such a true child of the Buddha, abides in an unshakeable state, Accomplishing the power of wisdom, entering the treasury of the Buddha's expedient means. Awakening to the Dharma of the Dharma King, without bondage and without attachment, Without obstruction, without a wavering mind, and not being turned by anything. The karma embraced by the Dharmakaya (Dharma body), accords with the appearances of beings, Deeply entering the true appearance, the appearance is also not a true appearance. Like this, it is inconceivable, and contemplation cannot exhaust it, Deeply entering the inconceivable realm, thinking and not thinking are both extinguished. Like this, contemplating the Dharma, distinguishing all karmas, Eliminating all afflictions, this is called the King of Merits. All the retributions of a Bodhisattva, are sealed by endless wisdom, Exhausting the Dharma with an endless nature, extinguishing with endless expedient means. The mind is neither inside nor outside, and the mind is also without anything.
， 妄取故有法， 不取則寂滅。 佛子如是知， 法空無自性， 諸法無自在， 最勝覺無我。 如如等眾生， 覺法性如是， 彼見不思議， 無相智不惑。 如是深修習， 一向求菩提， 所愿不退轉， 饒益眾生故。 菩薩舍此身， 無死虛妄想， 解了心如化， 調伏一切眾。 觀彼順正念， 世間業報起， 菩薩悉救護， 三界無有餘。 了知眾想行， 皆悉是虛妄， 菩薩知非實， 亦不壞法性。 彼如是迴向， 智慧妙善根， 憐愍一切眾， 令入深方便。◎
「◎佛子！何等為菩薩摩訶薩第九無縛無著解脫心迴向？此菩薩摩訶薩於一切善根，不生輕心，不輕出生死心，不輕攝善根心，不輕專求一切善根心，不輕悔過心，不輕隨喜善根心，不輕禮他方佛心，不輕恭敬合掌業心，不輕禮拜塔廟尊重業心，不輕勸請他方諸佛轉法輪業心。菩薩摩訶薩常樂攝受彼諸善根，堅固不壞；彼善根安住，彼善根思惟，彼善根長養，彼善根不著，彼善根具正直心具，彼善根不選擇，彼善根隨順彼諸佛境界善根，見彼善根得自在力。菩薩摩訶薩以無縛無著解脫心，彼善根迴向，具足普賢身、口、意業；以無縛無著解脫心，修習普賢勇猛精進；以無
【現代漢語翻譯】 現代漢語譯本 執著于虛妄的認知，法便顯現；不執著，則歸於寂滅。 佛子應當如此了知，法的本性是空，沒有自性。 一切法都沒有自主性，最殊勝的覺悟是無我。 如同如來一般對待眾生，覺悟到法的本性就是如此。 他們所見不可思議，無相的智慧不會被迷惑。 如此深入地修行，一心追求菩提。 所發的願望不會退轉，爲了利益一切眾生。 菩薩捨棄這個身體，沒有死亡的虛妄想法。 理解心如幻化，調伏一切眾生。 觀察世間業報的生起，依循正念。 菩薩悉皆救護，三界眾生無一遺漏。 了知眾生的思想和行為，都是虛妄不實的。 菩薩知道這些不是真實的，但也不破壞法的本性。 他們如此迴向，以智慧和美好的善根。 憐憫一切眾生，令他們進入甚深的方便法門。 『佛子！什麼是菩薩摩訶薩（菩薩中的大菩薩）的第九種無縛無著解脫心迴向？』 『這位菩薩摩訶薩對於一切善根，不生輕視之心，不輕視出生死之心，不輕視攝取善根之心，不輕視專心追求一切善根之心，不輕視懺悔過錯之心，不輕視隨喜善根之心，不輕視禮敬他方佛之心，不輕視恭敬合掌的業行，不輕視禮拜塔廟的尊重業行，不輕視勸請他方諸佛轉法輪的業行。』 『菩薩摩訶薩常常樂於攝受這些善根，使其堅固不壞；這些善根安住，這些善根被思惟，這些善根增長，這些善根不執著，這些善根具足正直的心，這些善根不選擇，這些善根隨順諸佛的境界，見到這些善根獲得自在的力量。』 『菩薩摩訶薩以無縛無著的解脫心，將這些善根迴向，具足普賢菩薩（象徵一切菩薩行愿的菩薩）的身、口、意業；以無縛無著的解脫心，修習普賢菩薩的勇猛精進；以無
【English Translation】 English version By clinging to false perceptions, dharmas (phenomena) arise; by not clinging, they cease to exist. A Buddha's disciple should understand thus: the nature of dharmas is emptiness, without self-nature. All dharmas lack autonomy; the most supreme enlightenment is non-self. Treating all beings like the Tathagata (Buddha), realizing the nature of dharmas is such. Their vision is inconceivable; wisdom without form is not deluded. Cultivating deeply in this way, single-mindedly seeking Bodhi (enlightenment). The vows made will not regress, for the benefit of all sentient beings. A Bodhisattva (enlightenment being) abandons this body, without the false notion of death. Understanding the mind is like an illusion, subduing all beings. Observing the arising of worldly karmic retribution, following right mindfulness. Bodhisattvas protect all, leaving no one in the three realms behind. Knowing that the thoughts and actions of beings are all false and unreal. Bodhisattvas know these are not real, yet they do not destroy the nature of dharmas. They thus dedicate, with wisdom and excellent roots of virtue. Compassionating all beings, leading them into profound skillful means. 『O Buddha's disciples! What is the ninth unattached and unhindered liberation-mind dedication of a Bodhisattva-Mahasattva (a great Bodhisattva)?』 『This Bodhisattva-Mahasattva, towards all roots of virtue, does not give rise to a mind of contempt, does not belittle the mind of birth and death, does not belittle the mind of gathering roots of virtue, does not belittle the mind of single-mindedly seeking all roots of virtue, does not belittle the mind of repentance, does not belittle the mind of rejoicing in roots of virtue, does not belittle the mind of paying homage to Buddhas in other directions, does not belittle the mind of respectful joining of palms, does not belittle the respectful act of bowing to stupas and temples, does not belittle the act of urging Buddhas in other directions to turn the wheel of Dharma.』 『The Bodhisattva-Mahasattva is always joyful in gathering these roots of virtue, making them firm and indestructible; these roots of virtue abide, these roots of virtue are contemplated, these roots of virtue grow, these roots of virtue are unattached, these roots of virtue possess an upright mind, these roots of virtue are not selective, these roots of virtue accord with the realms of all Buddhas, seeing these roots of virtue attain the power of freedom.』 『The Bodhisattva-Mahasattva, with an unattached and unhindered liberation-mind, dedicates these roots of virtue, fulfilling the body, speech, and mind actions of Samantabhadra (a Bodhisattva symbolizing all Bodhisattva vows and practices); with an unattached and unhindered liberation-mind, cultivates the courageous diligence of Samantabhadra; with an un
縛無著解脫心，具足普賢無礙音聲陀羅尼門，充滿十方；以無縛無著解脫心，具足普賢得見一切佛諸陀羅尼；以無縛無著解脫心，具足普賢妙音陀羅尼，分別一切音聲，悉能演說無量法雲；以無縛無著解脫心，得持普賢一切劫行陀羅尼，於一切世界，具足修習諸菩薩行；以無縛無著解脫心，於一眾生身盡未來劫，示現普賢菩薩一切自在神力，如一眾生身，一切眾生身亦復如是；以無縛無著解脫心，悉得普賢自在神力，示現現在一切諸佛菩薩眾中，修菩薩行；以無縛無著解脫心，得普賢一法門，于無量無數劫，示現諸佛無盡自在，悉能度脫一切眾生；以無縛無著解脫心，得普賢種種法門自在，于無量無數劫，示現諸佛無盡自在，悉能度脫一切眾生；以無縛無著解脫心，得普賢自在，于唸唸中，令無量眾生安住十力，心無厭足；以無縛無著解脫心，得普賢菩薩自在，於一切眾生身，皆悉得見諸佛自在，修普賢行；以無縛無著解脫心，得普賢自在，於一言中，悉能分別一切眾生音聲語言，調伏一切眾生，安住薩婆若地；以無縛無著解脫心，得普賢自在，於一眾生身中，悉能容受一切眾生，彼悉自謂逮得佛身；以無縛無著解脫心，得普賢自在，於一華中，令一切嚴凈世界皆悉安住。
「菩薩摩訶薩復作是念：『以此無縛
【現代漢語翻譯】 現代漢語譯本 以無束縛、無執著的解脫心，具足普賢（Samantabhadra，象徵一切菩薩行愿的菩薩）無礙音聲陀羅尼（dharani，總持、記憶之意）法門，充滿十方；以無束縛、無執著的解脫心，具足普賢得見一切佛的諸陀羅尼；以無束縛、無執著的解脫心，具足普賢妙音陀羅尼，分別一切音聲，都能演說無量法雲；以無束縛、無執著的解脫心，得持普賢一切劫行陀羅尼，於一切世界，具足修習諸菩薩行；以無束縛、無執著的解脫心，於一個眾生身盡未來劫，示現普賢菩薩一切自在神力，如一個眾生身，一切眾生身也同樣如此；以無束縛、無執著的解脫心，悉得普賢自在神力，示現在一切諸佛菩薩眾中，修菩薩行；以無束縛、無執著的解脫心，得普賢一法門，于無量無數劫，示現諸佛無盡自在，都能度脫一切眾生；以無束縛、無執著的解脫心，得普賢種種法門自在，于無量無數劫，示現諸佛無盡自在，都能度脫一切眾生；以無束縛、無執著的解脫心，得普賢自在，于唸唸中，令無量眾生安住十力（如來十種智慧力量），心無厭足；以無束縛、無執著的解脫心，得普賢菩薩自在，於一切眾生身，都能得見諸佛自在，修普賢行；以無束縛、無執著的解脫心，得普賢自在，於一言中，都能分別一切眾生音聲語言，調伏一切眾生，安住薩婆若（sarvajna，一切智）地；以無束縛、無執著的解脫心，得普賢自在，於一個眾生身中，都能容受一切眾生，他們都自認為得到了佛身；以無束縛、無執著的解脫心，得普賢自在，於一朵花中，令一切嚴凈世界都安住。 『菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）又這樣想：』以此無束縛
【English Translation】 English version With a mind of liberation free from bondage and attachment, one is endowed with the unobstructed sound dharani (a mnemonic device, a type of mantra) of Samantabhadra (a bodhisattva symbolizing the practice and vows of all bodhisattvas), filling the ten directions; with a mind of liberation free from bondage and attachment, one is endowed with the dharanis of Samantabhadra through which one sees all Buddhas; with a mind of liberation free from bondage and attachment, one is endowed with the wondrous sound dharani of Samantabhadra, distinguishing all sounds, and is able to expound immeasurable Dharma clouds; with a mind of liberation free from bondage and attachment, one obtains the dharani of Samantabhadra's practices throughout all kalpas (eons), and in all worlds, one fully cultivates the practices of all bodhisattvas; with a mind of liberation free from bondage and attachment, in the body of one sentient being, throughout future kalpas, one manifests all the sovereign spiritual powers of Bodhisattva Samantabhadra, just as in the body of one sentient being, so it is in the bodies of all sentient beings; with a mind of liberation free from bondage and attachment, one obtains all the sovereign spiritual powers of Samantabhadra, manifesting among all the Buddhas and bodhisattvas, cultivating the practices of a bodhisattva; with a mind of liberation free from bondage and attachment, one obtains one Dharma gate of Samantabhadra, and throughout immeasurable and countless kalpas, one manifests the inexhaustible sovereignty of all Buddhas, and is able to liberate all sentient beings; with a mind of liberation free from bondage and attachment, one obtains the sovereignty of Samantabhadra's various Dharma gates, and throughout immeasurable and countless kalpas, one manifests the inexhaustible sovereignty of all Buddhas, and is able to liberate all sentient beings; with a mind of liberation free from bondage and attachment, one obtains the sovereignty of Samantabhadra, and in every thought, one causes immeasurable sentient beings to abide in the ten powers (the ten wisdom powers of a Tathagata), with no satiety in their minds; with a mind of liberation free from bondage and attachment, one obtains the sovereignty of Bodhisattva Samantabhadra, and in the bodies of all sentient beings, one is able to see the sovereignty of all Buddhas, cultivating the practices of Samantabhadra; with a mind of liberation free from bondage and attachment, one obtains the sovereignty of Samantabhadra, and in one word, one is able to distinguish the sounds and languages of all sentient beings, taming all sentient beings, and establishing them in the stage of sarvajna (omniscience); with a mind of liberation free from bondage and attachment, one obtains the sovereignty of Samantabhadra, and in the body of one sentient being, one is able to contain all sentient beings, and they all believe they have attained the body of a Buddha; with a mind of liberation free from bondage and attachment, one obtains the sovereignty of Samantabhadra, and in one flower, one causes all pure and adorned worlds to abide. 『A bodhisattva-mahasattva (great bodhisattva) further thinks:』 With this unbinding
無著解脫心善根，出生普賢微妙音聲，充滿法界，十方佛剎隨其所應，皆悉得聞。
「『以此普賢無縛無著解脫心善根，如普賢于唸唸中，見盡過去際無量無邊世界諸佛，聞所說法，受持不忘，莊嚴佛家。
「『以此無縛無著解脫心善根，如普賢盡未來劫於一切世界中，演說諸法皆悉究竟。
「『以此無縛無著解脫心善根，於一切世界成最正覺，出興於世。
「『以此無縛無著解脫心善根，能以一光普照虛空等一切世界，修習普賢菩薩所行。
「『以此無縛無著解脫心善根，得無量無邊智慧，皆能隨順諸地神通，成就普賢菩薩所行。
「『以此無縛無著解脫心善根，悉得究竟如來智慧，於一切劫說如來智，諸劫悉盡而智無窮盡，具足普賢菩薩所行。
「『以此無縛無著解脫心善根，於法界等一切如來、菩薩所行，悉能修習身、口、意業而無懈怠，猶如普賢。
「『以此無縛無著解脫心善根，得一切佛無上菩提，義身不違法身，辭辯凈地而不可壞，樂說辯才無盡之藏，調伏一切眾生，具普賢愿。
「『以此無縛無著解脫心善根，入一一法門，普照無量不可思議世界，於一切法門盡其原底，修習普賢菩薩所行，逮得究竟薩婆若地。
「『以此無縛無著解脫
【現代漢語翻譯】 現代漢語譯本 無執著解脫的心善根，生出普賢（Samantabhadra）微妙的音聲，充滿整個法界，十方佛剎都隨著各自的因緣，都能聽聞。 『以這普賢無縛無著解脫的心善根，如同普賢菩薩在每一個念頭中，見到過去無量無邊世界的所有佛，聽聞他們所說的法，受持而不忘失，以此來莊嚴佛的家園。 『以這無縛無著解脫的心善根，如同普賢菩薩在未來無盡的劫數中，在一切世界中，演說諸法都能達到究竟圓滿。 『以這無縛無著解脫的心善根，在一切世界成就最正覺，出現於世間。 『以這無縛無著解脫的心善根，能以一道光明普照虛空等一切世界，修習普賢菩薩所行的法門。 『以這無縛無著解脫的心善根，獲得無量無邊的智慧，都能隨順諸地的神通，成就普賢菩薩所行的法門。 『以這無縛無著解脫的心善根，完全獲得如來的智慧，在一切劫中宣說如來的智慧，即使所有劫數都結束了，智慧仍然無窮無盡，具足普賢菩薩所行的法門。 『以這無縛無著解脫的心善根，對於法界等一切如來、菩薩所行的法門，都能修習身、口、意三業而不懈怠，如同普賢菩薩一樣。 『以這無縛無著解脫的心善根，獲得一切佛的無上菩提（Anuttara-samyak-sambodhi），義理之身不違背法身，辭辯清凈的境界而不可破壞，樂說辯才如同無盡的寶藏，調伏一切眾生，具足普賢菩薩的願力。 『以這無縛無著解脫的心善根，進入每一個法門，普照無量不可思議的世界，對於一切法門都探究到根本，修習普賢菩薩所行的法門，最終達到究竟的薩婆若（Sarvajna）地。 『以這無縛無著解脫
【English Translation】 English version The root of good of a mind liberated without attachment, gives rise to the subtle voice of Samantabhadra (Universal Worthy), filling the entire Dharma realm, so that all Buddha lands in the ten directions, according to their respective conditions, can hear it. 'With this root of good of a mind liberated without attachment, like Samantabhadra, in every thought, sees all the Buddhas of the immeasurable and boundless worlds of the past, hears the Dharma they preach, receives and upholds it without forgetting, thus adorning the Buddha's family. 'With this root of good of a mind liberated without attachment, like Samantabhadra, throughout the endless future kalpas, in all worlds, expounds all Dharmas to their ultimate completion. 'With this root of good of a mind liberated without attachment, attains the most perfect enlightenment in all worlds, appearing in the world. 'With this root of good of a mind liberated without attachment, can illuminate all worlds, including the void, with a single ray of light, practicing the conduct of Bodhisattva Samantabhadra. 'With this root of good of a mind liberated without attachment, obtains immeasurable and boundless wisdom, able to accord with the supernatural powers of all the stages, accomplishing the conduct of Bodhisattva Samantabhadra. 'With this root of good of a mind liberated without attachment, completely attains the wisdom of the Tathagata, expounding the wisdom of the Tathagata in all kalpas, even if all kalpas come to an end, the wisdom remains inexhaustible, fully possessing the conduct of Bodhisattva Samantabhadra. 'With this root of good of a mind liberated without attachment, regarding the conduct of all Tathagatas and Bodhisattvas in the Dharma realm, can cultivate the three karmas of body, speech, and mind without laziness, just like Samantabhadra. 'With this root of good of a mind liberated without attachment, attains the unsurpassed Bodhi (Anuttara-samyak-sambodhi) of all Buddhas, the body of meaning does not contradict the Dharma body, the realm of pure eloquence is indestructible, the eloquence of joyful speech is like an inexhaustible treasure, subduing all sentient beings, fully possessing the vows of Samantabhadra. 'With this root of good of a mind liberated without attachment, enters each and every Dharma gate, illuminating immeasurable and inconceivable worlds, exploring the root of all Dharma gates, practicing the conduct of Bodhisattva Samantabhadra, ultimately reaching the stage of Sarvajna (Omniscience). 'With this root of good of a mind liberated without attachment
心善根，於一一境界中，悉以一切種智，分別了知一切種智，猶無窮盡，究竟普賢莊嚴彼岸，修菩薩行，具足成就方便大王。
「『以此無縛無著解脫心善根，從此生盡未來際生，具足普賢菩薩所行，及一切種智離癡法王。
「『以此無縛無著解脫心善根，得無礙法明，普照一切諸菩薩行，常修正業，具足普賢自在方便。
「『以此無縛無著解脫心善根，悉得無量方便：不可思議方便、菩薩方便、一切智方便、調伏菩薩方便、轉無量法輪方便、不可說不可說時方便、種種說法方便、無分際無畏方便、說一切法無餘方便，得如是等一切隨順方便智，修習普賢菩薩所行。
「『以此無縛無著解脫心善根，具足身業，令一切眾生皆悉歡喜，得菩薩不退轉清凈善根，究竟安住普賢諸業。
「『以此無縛無著解脫心善根，得清凈智，悉能分別眾生語言，一切口業清凈莊嚴，音辭微妙言無能及，修習受持普賢所行。
「『以此無縛無著解脫心善根，悉能分別一切佛剎、一切眾生、一切諸法、一切莊嚴，其心清凈，出生一切如來法藏，究竟一切智，善能隨順普賢所行。
「『以此無縛無著解脫心善根，清凈直心，得一切佛無礙法身，具足解脫，修如來法，攝佛功德，住佛境界，大智普照
【現代漢語翻譯】 現代漢語譯本 『以善良的心根，在每一個境界中，都能以一切種智（sarvākārajñatā，指佛陀所具有的對一切事物和一切道理的智慧）來分辨瞭解一切種智，這種智慧猶如無窮無盡，最終達到普賢（Samantabhadra，象徵一切諸佛的普遍賢善的德行）莊嚴的彼岸，修習菩薩的行持，圓滿成就方便大王（upāya-rāja，指善巧方便的最高境界）。』 『以這種無縛無著的解脫心善根，從這一生到未來無盡的生命中，都能具足普賢菩薩所行的，以及一切種智的離癡法王（指佛陀）。』 『以這種無縛無著的解脫心善根，獲得無礙的法明，普遍照耀一切菩薩的行持，常常修正自己的行為，圓滿具足普賢自在的方便。』 『以這種無縛無著的解脫心善根，能夠獲得無量的方便：不可思議的方便、菩薩的方便、一切智的方便、調伏菩薩的方便、轉無量法輪的方便、不可說不可說時的方便、種種說法的方便、無分際無畏的方便、說一切法無餘的方便，獲得像這樣一切隨順的方便智慧，修習普賢菩薩所行的。』 『以這種無縛無著的解脫心善根，圓滿具足身業，使一切眾生都歡喜，獲得菩薩不退轉的清凈善根，最終安住于普賢的諸種事業。』 『以這種無縛無著的解脫心善根，獲得清凈的智慧，能夠分辨眾生的語言，一切口業清凈莊嚴，音辭微妙，言語無人能及，修習受持普賢所行的。』 『以這種無縛無著的解脫心善根，能夠分辨一切佛剎（buddhakṣetra，指佛所教化的國土）、一切眾生、一切諸法、一切莊嚴，內心清凈，出生一切如來法藏（tathāgatagarbha，指如來所具有的法性），最終達到一切智，善於隨順普賢所行的。』 『以這種無縛無著的解脫心善根，清凈正直的心，獲得一切佛無礙的法身（dharmakāya，指佛的法性身），圓滿解脫，修習如來的法，攝取佛的功德，安住于佛的境界，大智慧普遍照耀。』
【English Translation】 English version 'With the root of good of a mind free from attachment and bondage, in each and every realm, one can, with all-knowing wisdom (sarvākārajñatā), discern and understand all-knowing wisdom, which is like an endless expanse, ultimately reaching the other shore of Samantabhadra's (the embodiment of universal virtue) adornment, practicing the conduct of a Bodhisattva, and fully accomplishing the great king of skillful means (upāya-rāja).' 'With this root of good of a mind free from attachment and bondage, from this life to the endless future lives, one will be endowed with the practices of Bodhisattva Samantabhadra, and the Dharma King of all-knowing wisdom, free from delusion (referring to the Buddha).' 'With this root of good of a mind free from attachment and bondage, one obtains unobstructed clarity of Dharma, universally illuminating all the practices of Bodhisattvas, constantly rectifying one's actions, and fully possessing the unhindered skillful means of Samantabhadra.' 'With this root of good of a mind free from attachment and bondage, one can obtain immeasurable skillful means: inconceivable skillful means, the skillful means of a Bodhisattva, the skillful means of all-knowing wisdom, the skillful means of subduing Bodhisattvas, the skillful means of turning the immeasurable Dharma wheel, the skillful means of ineffable times, the skillful means of various teachings, the skillful means of boundless fearlessness, the skillful means of teaching all Dharmas without remainder, obtaining all such compliant wisdom of skillful means, and practicing the conduct of Bodhisattva Samantabhadra.' 'With this root of good of a mind free from attachment and bondage, one fully possesses bodily actions, causing all sentient beings to rejoice, obtaining the pure root of good of a Bodhisattva who does not regress, and ultimately abiding in the various deeds of Samantabhadra.' 'With this root of good of a mind free from attachment and bondage, one obtains pure wisdom, capable of discerning the languages of sentient beings, all verbal actions are pure and adorned, the sounds and words are subtle, and no one can surpass them, practicing and upholding the conduct of Samantabhadra.' 'With this root of good of a mind free from attachment and bondage, one can discern all Buddha-lands (buddhakṣetra), all sentient beings, all Dharmas, and all adornments, with a pure mind, giving rise to all the Tathagata's (another name for the Buddha) Dharma treasury (tathāgatagarbha), ultimately reaching all-knowing wisdom, and being adept at following the conduct of Samantabhadra.' 'With this root of good of a mind free from attachment and bondage, with a pure and upright mind, one obtains the unobstructed Dharmakaya (the body of Dharma) of all Buddhas, fully liberated, practicing the Dharma of the Tathagata, absorbing the merits of the Buddha, abiding in the realm of the Buddha, and great wisdom universally illuminates.'
，修習菩薩清凈之行，隨順方便，悉能分別一切法藏，出生無量大乘自在，悉能示現無量無邊一切眾生無上大道，具足普賢行愿迴向。
「『以此無縛無著解脫心善根，得明利根，善調伏根，於一切法自在根，無窮盡根，修習一切善根根，一切佛境界平等根，授一切菩薩不退轉記大精進根，分別一切佛法金剛界根，一切如來智慧光照金剛焰根，分別一切諸根自在根，令一切眾生安住一切智根，無量根，滿足一切根，無礙清凈根，平等修習諸愿根。
「『以此無縛無著解脫心善根，得一切菩薩神力：住持無量身神力；無量智慧境界神力；不離一處，悉能示現一切佛剎神力；菩薩無礙不可制持自在神力；示現攝取一切佛剎，安置一處自在神力；一身充滿一切佛剎自在神力；菩薩無礙解脫自在神力；少方便一念自在神力；依無所有自在神力；以一毛悉縛無量世界，悉持遊行法界等佛剎，示現眾生，令得究竟妙智慧門自在神力，修習普賢菩薩所行。
「『以此無縛無著解脫心善根，於一念頃，悉能往詣無量佛剎；於一身中，悉能容受無量佛剎；逮得甚深微妙智地，善能分別諸佛世界，得無生心，悉入普賢菩薩法門，生菩薩行。
「『以此無縛無著解脫心善根，生如來家，修菩薩行；具足無量無數不思
【現代漢語翻譯】 現代漢語譯本 修習菩薩清凈的德行，順應各種方便法門，能夠完全辨別一切佛法寶藏，產生無量的大乘自在，能夠向無量無邊的一切眾生展示無上的大道，圓滿具足普賢菩薩的行愿迴向。 『憑藉這無縛無著的解脫心善根，獲得明銳的根器，善於調伏的根器，對於一切法自在的根器，無窮無盡的根器，修習一切善根的根器，一切佛境界平等的根器，授予一切菩薩不退轉的授記的大精進根器，分別一切佛法的金剛界根器，一切如來智慧光照的金剛火焰根器，分別一切諸根自在的根器，令一切眾生安住於一切智的根器，無量的根器，滿足一切根器，無礙清凈的根器，平等修習各種願望的根器。 『憑藉這無縛無著的解脫心善根，獲得一切菩薩的神力：住持無量身的神力；無量智慧境界的神力；不離開一處，能夠示現一切佛剎的神力；菩薩無礙不可制持的自在神力；示現攝取一切佛剎，安置於一處的自在神力；一身充滿一切佛剎的自在神力；菩薩無礙解脫的自在神力；少許方便一念的自在神力；依靠無所有的自在神力；用一根毛髮就能束縛無量世界，能夠持一切法界等佛剎，向眾生示現，令他們獲得究竟的微妙智慧之門自在神力，修習普賢菩薩所行的法門。 『憑藉這無縛無著的解脫心善根，在一念之間，能夠前往無量的佛剎；在一個身體中，能夠容納無量的佛剎；獲得甚深微妙的智慧之地，善於分別諸佛世界，獲得無生之心，完全進入普賢菩薩的法門，生起菩薩的修行。 『憑藉這無縛無著的解脫心善根，生於如來之家，修習菩薩的德行；具足無量無數不可思議的功德。
【English Translation】 English version Cultivating the pure conduct of a Bodhisattva, following expedient means, being able to fully discern all Dharma treasures, generating immeasurable Mahayana freedom, being able to show the unsurpassed Great Path to immeasurable and boundless sentient beings, fully possessing the vows and dedication of Samantabhadra (Universal Worthy). 'With this unattached and unbinding root of good of the liberated mind, one obtains sharp faculties, well-tamed faculties, faculties that are free in all dharmas, inexhaustible faculties, faculties that cultivate all roots of good, faculties that are equal to all Buddha realms, the great diligent faculties that grant predictions of non-retrogression to all Bodhisattvas, the Vajra realm faculties that discern all Buddha dharmas, the Vajra flame faculties illuminated by the wisdom light of all Tathagatas, the faculties that discern all faculties freely, the faculties that enable all sentient beings to dwell in the root of all-knowing wisdom, immeasurable faculties, faculties that fulfill all faculties, unobstructed and pure faculties, and faculties that equally cultivate all vows.' 'With this unattached and unbinding root of good of the liberated mind, one obtains all the divine powers of a Bodhisattva: the divine power of sustaining immeasurable bodies; the divine power of immeasurable wisdom realms; the divine power of being able to manifest all Buddha lands without leaving one place; the unobstructed and unrestrained divine power of a Bodhisattva; the divine power of manifesting the gathering of all Buddha lands and placing them in one place; the divine power of one body filling all Buddha lands; the unobstructed and liberated divine power of a Bodhisattva; the divine power of a moment of expedient means; the divine power of relying on non-existence; the divine power of binding immeasurable worlds with one hair, being able to hold all Dharma realms and other Buddha lands, showing them to sentient beings, enabling them to obtain the ultimate gate of wondrous wisdom, and cultivating the practices of Samantabhadra Bodhisattva.' 'With this unattached and unbinding root of good of the liberated mind, in a single moment, one can go to immeasurable Buddha lands; in one body, one can contain immeasurable Buddha lands; one attains the profound and subtle ground of wisdom, is skilled in discerning the worlds of all Buddhas, obtains the mind of non-birth, fully enters the Dharma gate of Samantabhadra Bodhisattva, and generates the practice of a Bodhisattva.' 'With this unattached and unbinding root of good of the liberated mind, one is born into the family of the Tathagata, cultivates the conduct of a Bodhisattva; and possesses immeasurable, countless, and inconceivable merits.'
議法，無量大愿皆悉成滿，分別一切法界及三世法界而無懈怠，隨順普賢菩薩諸行，究竟智界。
「『以此無縛無著解脫心善根，於一毛道，分別無量無數佛剎，悉能包容一切法界，究竟空界；如一毛道，一切法界、虛空界等一切毛道，亦復如是，以普賢菩薩清凈法門，開智慧眼。
「『以此無縛無著解脫心善根，能以無量無數阿僧祇劫以為一念，能以一切眾生諸念以為一念，此諸方便，皆由普賢菩薩深心究竟。
「『以此無縛無著解脫心善根，於一身內，悉能容受無量諸身；如一身，一切身亦復如是，具足普賢菩薩迴向。
「『以此無縛無著解脫心善根，悉入一切諸佛境界，常見諸佛虛空界等清凈法身，相好莊嚴，神力自在，梵音微妙，具足廣說無礙正法，聞彼佛法悉能受持，于彼佛身了無所有，悉得普賢菩薩無量大愿，永離眾生心想見倒。
「『以此無縛無著解脫心善根，入一切世界，入翻覆世界，入伏世界，於一念中，悉能遍入十方世界一切佛剎，分別因那網世界，分別一切平等法界，令雜世界悉為一形，無量種種世界，無量方便入深法界，皆如虛空，而亦不壞世界之性，修普賢行，住菩薩地。
「『以此無縛無著解脫心善根，悉能分別一切諸想：眾生想、法想、佛剎想
【現代漢語翻譯】 現代漢語譯本：討論佛法時，所有無量宏大的誓願都能夠圓滿實現，能夠清晰地分辨一切法界以及過去、現在、未來三世的法界而沒有絲毫懈怠，遵循普賢菩薩的各種修行，最終達到智慧的境界。 『憑藉這種無縛無著的解脫心所產生的善根，在一根毫毛的微小空間里，能夠分辨出無量無數的佛剎（佛所居住的國土），完全能夠包容一切法界，達到空性的究竟境界；就像一根毫毛的空間一樣，一切法界、虛空界等所有毫毛的空間，也都是如此，通過普賢菩薩清凈的法門，開啟智慧的眼睛。 『憑藉這種無縛無著的解脫心所產生的善根，能夠將無量無數阿僧祇劫（極長的時間單位）看作一念，能夠將一切眾生的各種念頭看作一念，這些方便法門，都是由於普賢菩薩深邃的心境所成就的。 『憑藉這種無縛無著的解脫心所產生的善根，在一個身體內，能夠容納無量無數的身體；就像一個身體一樣，一切身體也都是如此，具備普賢菩薩的迴向功德。 『憑藉這種無縛無著的解脫心所產生的善根，能夠進入一切諸佛的境界，常見到諸佛如同虛空界一樣清凈的法身，相貌美好莊嚴，神力自在，梵音微妙，能夠廣闊地宣說無礙的正法，聽到佛法后都能夠接受並保持，對於佛的身相了無執著，完全獲得普賢菩薩無量宏大的誓願，永遠脫離眾生心中顛倒的見解。 『憑藉這種無縛無著的解脫心所產生的善根，能夠進入一切世界，進入翻轉的世界，進入伏藏的世界，在一念之間，能夠遍入十方世界的一切佛剎，分辨因陀羅網（一種比喻，表示無限交織的世界）般的世界，分辨一切平等的法界，使雜亂的世界都成為一體，以無量種種方便進入深奧的法界，都如同虛空一樣，但也不會破壞世界的本性，修習普賢菩薩的修行，安住于菩薩的果位。 『憑藉這種無縛無著的解脫心所產生的善根，能夠分辨一切諸種想法：眾生的想法、法的想法、佛剎的想法。
【English Translation】 English version: In discussing the Dharma, all immeasurable great vows can be completely fulfilled, able to clearly distinguish all Dharma realms and the Dharma realms of the past, present, and future without any懈怠 (xie dai, negligence), following the practices of Samantabhadra Bodhisattva, ultimately reaching the realm of wisdom. 'With the roots of good of this unbound and unattached liberated mind, in the space of a single hair, one can distinguish immeasurable and countless Buddha lands (the lands where Buddhas reside), fully able to encompass all Dharma realms, reaching the ultimate state of emptiness; just like the space of a single hair, all Dharma realms, space realms, and all hair spaces are also like this, through the pure Dharma of Samantabhadra Bodhisattva, opening the eyes of wisdom. 'With the roots of good of this unbound and unattached liberated mind, one can regard immeasurable and countless asamkhya kalpas (extremely long units of time) as a single thought, and can regard all the various thoughts of all sentient beings as a single thought. These expedient methods are all achieved due to the profound state of mind of Samantabhadra Bodhisattva. 'With the roots of good of this unbound and unattached liberated mind, within one body, one can accommodate immeasurable and countless bodies; just like one body, all bodies are also like this, possessing the merits of Samantabhadra Bodhisattva's dedication. 'With the roots of good of this unbound and unattached liberated mind, one can enter the realms of all Buddhas, often seeing the pure Dharma bodies of the Buddhas, like the space realm, with beautiful and dignified appearances, divine powers, free and at ease, subtle Brahma sounds, able to extensively proclaim the unobstructed true Dharma, after hearing the Buddha's Dharma, one can accept and uphold it, without attachment to the Buddha's form, completely obtaining the immeasurable great vows of Samantabhadra Bodhisattva, forever free from the inverted views in the minds of sentient beings. 'With the roots of good of this unbound and unattached liberated mind, one can enter all worlds, enter inverted worlds, enter hidden worlds, in a single thought, one can pervade all Buddha lands in the ten directions, distinguishing the Indra's net (a metaphor for infinitely interwoven worlds) like worlds, distinguishing all equal Dharma realms, making the chaotic worlds become one, with immeasurable various expedient methods entering the profound Dharma realm, all like space, but also not destroying the nature of the world, practicing the practices of Samantabhadra Bodhisattva, dwelling in the Bodhisattva's stage. 'With the roots of good of this unbound and unattached liberated mind, one can distinguish all kinds of thoughts: the thoughts of sentient beings, the thoughts of Dharma, the thoughts of Buddha lands.'
、方想、佛想、世想、業想、行想、解脫想、根想、時想、受持想、煩惱想、清凈想、成熟想、見諸佛想、轉法輪想、聞法解想、調伏想、種種方便出生想、種種地想、入菩薩想、修習菩薩功德想、菩薩三昧正受想、菩薩三昧起想、菩薩境界想、劫成壞想、明想、闇想、晝想、夜想、半月一月年歲時變想、去想、來想、坐想、立想、覺想、睡想，如是等一切諸想，於一念中悉能了知；心無虛妄悉離諸想，心無所著遠離障礙，一切如來智慧充滿，一切佛法長養善根；以一切佛身以熏其身，常為諸佛之所攝取，于白凈法未曾退失，善能修學等正覺法，究竟彼岸，修行諸佛普賢所行，具足諸愿，受如來記，於一念中得入方便地究竟智，滿足安住。
「『以此無縛無著解脫心善根，以一一心觀無量心，離諸虛妄而無所依，心不一故，所行各異，業相不同，令一切眾生勇猛精進，出生普賢智慧之寶，猶如普賢。
「『以此無縛無著解脫心善根，於一處悉能分別無量諸處；如一處，一切處亦復如是，悉決定知滿足普賢大愿智寶。◎
大方廣佛華嚴經卷第二十 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二十一
東晉天竺三藏佛馱跋陀羅譯
◎金剛幢菩
【現代漢語翻譯】 現代漢語譯本：
『（菩薩）能在一念之間完全了知各種想法，如方向的想法、佛的想法、世界的想法、業的想法、行為的想法、解脫的想法、根基的想法、時間的想法、受持的想法、煩惱的想法、清凈的想法、成熟的想法、見到諸佛的想法、轉法輪的想法、聽聞佛法理解的想法、調伏的想法、種種方便出生的想法、種種境界的想法、進入菩薩境界的想法、修習菩薩功德的想法、菩薩三昧正受的想法、菩薩三昧起定的想法、菩薩境界的想法、劫的成住壞空的想法、光明（明）的想法、黑暗（闇）的想法、白晝的想法、夜晚的想法、半個月或一個月或一年或歲時變化的的想法、去的想法、來的想法、坐的想法、站的想法、覺醒的想法、睡眠的想法，像這樣的一切想法，都能在一念之間完全了知；心無虛妄，完全脫離各種想法，心無所執著，遠離障礙，一切如來的智慧充滿其中，一切佛法增長善根；以一切佛的身來熏習自身，常為諸佛所攝受，對於清凈的佛法從未退失，善於修學等正覺的佛法，最終到達彼岸，修行諸佛普賢菩薩所行的法門，具足各種願力，接受如來的授記，在一念之間就能進入方便地究竟智，圓滿安住。
『以這種無縛無著的解脫心善根，用一個心觀察無量的心，遠離各種虛妄而無所依，心不唯一，所以所行各異，業相不同，令一切眾生勇猛精進，出生普賢智慧之寶，猶如普賢菩薩。
『以這種無縛無著的解脫心善根，在一個地方能夠分別無量的地方；如一個地方，一切地方也是如此，完全決定知道，滿足普賢大愿的智慧寶藏。』 《大方廣佛華嚴經》卷第二十 《大正藏》第09冊 No. 0278 《大方廣佛華嚴經》 《大方廣佛華嚴經》卷第二十一 東晉天竺三藏佛馱跋陀羅譯 金剛幢菩薩
【English Translation】 English version:
' (A Bodhisattva) can, in a single thought, fully understand all kinds of thoughts, such as the thought of direction, the thought of Buddha, the thought of the world, the thought of karma, the thought of action, the thought of liberation, the thought of roots, the thought of time, the thought of upholding, the thought of afflictions, the thought of purity, the thought of maturation, the thought of seeing all Buddhas, the thought of turning the Dharma wheel, the thought of hearing and understanding the Dharma, the thought of taming, the thought of the birth of various skillful means, the thought of various realms, the thought of entering the Bodhisattva realm, the thought of cultivating Bodhisattva merits, the thought of Bodhisattva Samadhi's proper reception, the thought of Bodhisattva Samadhi's arising from concentration, the thought of Bodhisattva's realm, the thought of the formation, duration, destruction, and emptiness of kalpas, the thought of light (ming), the thought of darkness (an), the thought of daytime, the thought of nighttime, the thought of half a month or a month or a year or the change of seasons, the thought of going, the thought of coming, the thought of sitting, the thought of standing, the thought of awakening, the thought of sleeping. All such thoughts can be fully understood in a single thought; the mind is without falsehood, completely free from all thoughts, the mind is without attachment, far from obstacles, the wisdom of all Tathagatas fills it, all Buddhist teachings increase good roots; the body is perfumed by the bodies of all Buddhas, constantly embraced by all Buddhas, never retreating from the pure Dharma, skillful in learning the Dharma of Equal and Proper Enlightenment, ultimately reaching the other shore, practicing the practices of all Buddhas and Samantabhadra Bodhisattva, possessing all kinds of vows, receiving the prediction of the Tathagata, and in a single thought, entering the expedient ground of ultimate wisdom, fully abiding.
'With this unattached and unbound liberation mind's good roots, using one mind to observe immeasurable minds, free from all falsehood and without reliance, the mind is not singular, therefore the practices are different, the karmic appearances are different, causing all sentient beings to be courageous and diligent, giving birth to the treasure of Samantabhadra's wisdom, like Samantabhadra Bodhisattva.
'With this unattached and unbound liberation mind's good roots, in one place, one can distinguish immeasurable places; like one place, all places are also like this, completely and decisively knowing, fulfilling the wisdom treasure of Samantabhadra's great vows.' The Avatamsaka Sutra, Scroll 20 Taisho Tripitaka Vol. 09, No. 0278, The Avatamsaka Sutra The Avatamsaka Sutra, Scroll 21 Translated by Buddhabhadra of Eastern Jin Dynasty Vajradhvaja Bodhisattva
薩十回向品第二十一之八
「『以此無縛無著解脫心善根，於一業分別知無量諸業種種緣造如一業，一切諸業亦復如是，修習普賢菩薩行業智地。
「『以此無縛無著解脫心善根，於一法中悉分別知一切諸法；於一切法中亦知一法，分別諸法而不違不著。
「『以此無縛無著解脫心善根，於一語中悉分別知無量言音，猶如呼響；如一語中一切語言亦復如是，于彼言音無所依著，住菩薩行智慧成就，逮得普賢無礙凈耳。
「『以此無縛無著解脫心善根，於一一法中悉能演說不可說不可說諸法，長養善根不可思議，應時說法，一切時解脫。決定了知眾生諸根，隨其所應聞佛音聲，佛一妙音悅無量眾；一如來所，菩薩大眾充滿法界；究竟了知一切諸行，住普賢地。于唸唸中，如說入法，長養不可說妙智慧身；盡未來劫於一切世界、一切佛所，悉能修習虛空等行，勇猛如普賢，修習大智慧，具足一切行，安住普賢地。
「『以此無縛無著解脫心善根，於一一根中，皆悉了知無量諸根，不可數意，不思議境界，修普賢行法門諸根。◎
「『◎以此無縛無著解脫心善根，具菩薩行，生真實妙智：知色微細，知身微細，知剎微細，知劫微細，知世間微細，知方微細，知時微細，知數法微細，知
【現代漢語翻譯】 現代漢語譯本 『以這種無縛無著的解脫心善根，對於一種業，能分別知曉由種種因緣所造的無量諸業，猶如一種業；一切諸業也都是如此，修習普賢菩薩的行業智慧之地。 『以這種無縛無著的解脫心善根，在一種法中，能完全分別知曉一切諸法；在一切諸法中，也能知曉一種法，分別諸法而不違背不執著。 『以這種無縛無著的解脫心善根，在一種語言中，能完全分別知曉無量言音，猶如迴響；如一種語言，一切語言也都是如此，對於那些言音沒有依戀執著，安住于菩薩的修行，智慧成就，獲得普賢無礙清凈的耳根。 『以這種無縛無著的解脫心善根，在每一法中，都能演說不可說不可說的諸法，增長不可思議的善根，應時說法，一切時解脫。確定瞭解眾生的各種根器，隨其所應聽聞佛的音聲，佛的一個微妙音聲能使無量眾生喜悅；在一個如來之處，菩薩大眾充滿法界；究竟瞭解一切諸行，安住于普賢之地。在每一個念頭中，如所說的那樣進入法，增長不可說的微妙智慧身；盡未來劫在一切世界、一切佛所，都能修習如同虛空一樣的行為，勇猛如普賢，修習大智慧，具足一切修行，安住于普賢之地。 『以這種無縛無著的解脫心善根，在每一個根中，都能完全瞭解無量諸根，不可數的意念，不可思議的境界，修習普賢行法門的各種根器。 『以這種無縛無著的解脫心善根，具足菩薩的修行，生起真實微妙的智慧：知曉色法的微細，知曉身體的微細，知曉剎土（佛土）的微細，知曉劫數的微細，知曉世間的微細，知曉方位的微細，知曉時間的微細，知曉數法的微細，知曉
【English Translation】 English version 『With this unattached and unbinding root of good of the liberated mind, regarding one karma, one can distinctly know the immeasurable karmas created by various conditions, like one karma; all karmas are also like this, cultivating the wisdom ground of the practices of Samantabhadra Bodhisattva. 『With this unattached and unbinding root of good of the liberated mind, in one dharma, one can completely and distinctly know all dharmas; in all dharmas, one can also know one dharma, distinguishing dharmas without contradicting or clinging. 『With this unattached and unbinding root of good of the liberated mind, in one speech, one can completely and distinctly know immeasurable sounds, like an echo; like one speech, all speeches are also like this, without attachment or clinging to those sounds, abiding in the practice of a Bodhisattva, achieving wisdom, attaining the unobstructed and pure ear of Samantabhadra. 『With this unattached and unbinding root of good of the liberated mind, in each and every dharma, one can expound the inexpressible and inexpressible dharmas, nurturing inconceivable roots of good, teaching the Dharma at the right time, liberated at all times. One can definitively understand the various faculties of sentient beings, according to what they should hear of the Buddha's voice, one subtle sound of the Buddha can delight immeasurable beings; in one place of a Tathagata, the Bodhisattva assembly fills the Dharma realm; one can ultimately understand all practices, abiding in the ground of Samantabhadra. In every thought, one enters the Dharma as spoken, nurturing an inexpressible and subtle wisdom body; throughout the future kalpas, in all worlds, in all places of Buddhas, one can cultivate practices like space, courageous like Samantabhadra, cultivating great wisdom, possessing all practices, abiding in the ground of Samantabhadra. 『With this unattached and unbinding root of good of the liberated mind, in each and every faculty, one can completely understand immeasurable faculties, countless thoughts, inconceivable realms, cultivating the various faculties of the Dharma gate of Samantabhadra's practices. 『With this unattached and unbinding root of good of the liberated mind, possessing the practices of a Bodhisattva, one generates true and subtle wisdom: knowing the subtlety of form, knowing the subtlety of the body, knowing the subtlety of the ksetra (Buddha-field), knowing the subtlety of the kalpa, knowing the subtlety of the world, knowing the subtlety of direction, knowing the subtlety of time, knowing the subtlety of numerical dharmas, knowing the subtlety of
業微細，知報微細，知清凈微細，如是等一切微細，於一念中皆悉了知；隨順普賢菩薩所行，成就普賢真實智慧。離恐怖心，離愚癡心，離散心，離亂心，調伏諸根心，一心正受心，善分別諸法心，善安住智慧心，行普賢行，隨順普賢菩薩迴向心。
「『以此無縛無著解脫心善根，知眾生趣微細、知眾生死微細、知眾生生微細、知眾生處微細、知眾生生微細、知眾生種類微細、知眾生界微細、知眾生行微細、知眾生取微細、知眾生境界微細，如是等一切微細，於一念中悉能了知；修普賢行而無懈倦。
「『以此無縛無著解脫心善根，悉分別知初發意菩薩等一切菩薩諸行微細、菩薩處微細、菩薩自在微細、菩薩遊行無量佛剎微細、菩薩法明微細、菩薩凈眼微細、菩薩具足深心微細、菩薩往詣諸如來大眾微細、菩薩諸陀羅尼智門微細、菩薩無量無邊無所畏地一切諸辯方便演說微細、菩薩無量無邊三昧相微細、菩薩見一切佛三昧微細、菩薩莊嚴三昧微細、菩薩法界三昧智慧微細、菩薩自在三昧智慧微細、菩薩三昧智慧微細、菩薩受持盡未來際三昧智慧微細、菩薩勝妙智慧分別一切菩薩三昧微細、菩薩無量無邊一切菩薩出生三昧分別了知微細、菩薩出生三昧智慧往詣一切諸如來所微細；修習一切菩薩廣大甚深無礙
【現代漢語翻譯】 現代漢語譯本：業力極其細微，知曉其報應也極其細微，知曉清凈的境界也極其細微，像這樣一切細微之處，都能在一念之間完全了知；隨順普賢菩薩（Samantabhadra Bodhisattva）的修行，成就普賢真實的智慧。遠離恐懼之心，遠離愚癡之心，遠離散亂之心，遠離煩亂之心，調伏諸根的心，一心正受的心，善於分別諸法的心，善於安住智慧的心，修行普賢行，隨順普賢菩薩的迴向心。 『以這種無縛無著的解脫心善根，知曉眾生趣向的細微之處，知曉眾生死亡的細微之處，知曉眾生出生的細微之處，知曉眾生所處之地的細微之處，知曉眾生出生的細微之處，知曉眾生種類的細微之處，知曉眾生界的細微之處，知曉眾生行為的細微之處，知曉眾生執取的細微之處，知曉眾生境界的細微之處，像這樣一切細微之處，都能在一念之間完全了知；修習普賢行而沒有懈怠疲倦。 『以這種無縛無著的解脫心善根，完全分別知曉初發心的菩薩等一切菩薩諸行細微之處，菩薩所處細微之處，菩薩自在細微之處，菩薩無量佛剎（Buddha-ksetra）細微之處，菩薩法明細微之處，菩薩凈眼細微之處，菩薩具足深心細微之處，菩薩前往諸如來大眾細微之處，菩薩諸陀羅尼（Dharani）智門細微之處，菩薩無量無邊無所畏地一切諸辯方便演說細微之處，菩薩無量無邊三昧（Samadhi）相細微之處，菩薩見一切佛三昧細微之處，菩薩莊嚴三昧細微之處，菩薩法界三昧智慧細微之處，菩薩自在三昧智慧細微之處，菩薩三昧智慧細微之處，菩薩受持盡未來際三昧智慧細微之處，菩薩勝妙智慧分別一切菩薩三昧細微之處，菩薩無量無邊一切菩薩出生三昧分別了知細微之處，菩薩出生三昧智慧前往一切諸如來所細微之處；修習一切菩薩廣大甚深無礙的修行。
【English Translation】 English version: Karma is extremely subtle, the knowledge of its retribution is extremely subtle, the knowledge of the state of purity is extremely subtle, and all such subtle aspects are completely understood in a single thought; following the practice of Samantabhadra Bodhisattva, one achieves the true wisdom of Samantabhadra. One is free from the mind of fear, free from the mind of ignorance, free from the mind of distraction, free from the mind of confusion, one tames the mind of the senses, one has a mind of single-pointed concentration, one has a mind that is good at distinguishing all dharmas, one has a mind that is good at abiding in wisdom, one practices the conduct of Samantabhadra, and one follows the dedication of Samantabhadra Bodhisattva. 'With this root of good of unbound and unattached liberation mind, one knows the subtle aspects of sentient beings' destinations, knows the subtle aspects of sentient beings' deaths, knows the subtle aspects of sentient beings' births, knows the subtle aspects of sentient beings' locations, knows the subtle aspects of sentient beings' births, knows the subtle aspects of sentient beings' types, knows the subtle aspects of sentient beings' realms, knows the subtle aspects of sentient beings' actions, knows the subtle aspects of sentient beings' attachments, knows the subtle aspects of sentient beings' states, and all such subtle aspects are completely understood in a single thought; one practices the conduct of Samantabhadra without laziness or fatigue. 'With this root of good of unbound and unattached liberation mind, one completely distinguishes and knows the subtle aspects of all the practices of all Bodhisattvas, including those who have just generated the aspiration for enlightenment, the subtle aspects of Bodhisattvas' locations, the subtle aspects of Bodhisattvas' freedom, the subtle aspects of Bodhisattvas' immeasurable Buddha-ksetras, the subtle aspects of Bodhisattvas' Dharma illumination, the subtle aspects of Bodhisattvas' pure eyes, the subtle aspects of Bodhisattvas' profound minds, the subtle aspects of Bodhisattvas' going to the assemblies of all Tathagatas, the subtle aspects of Bodhisattvas' Dharani wisdom gates, the subtle aspects of Bodhisattvas' immeasurable and boundless fearless grounds of all eloquent and skillful teachings, the subtle aspects of Bodhisattvas' immeasurable and boundless Samadhi characteristics, the subtle aspects of Bodhisattvas' seeing all Buddhas in Samadhi, the subtle aspects of Bodhisattvas' adorned Samadhi, the subtle aspects of Bodhisattvas' Dharma realm Samadhi wisdom, the subtle aspects of Bodhisattvas' free Samadhi wisdom, the subtle aspects of Bodhisattvas' Samadhi wisdom, the subtle aspects of Bodhisattvas' upholding Samadhi wisdom until the end of the future, the subtle aspects of Bodhisattvas' superior wisdom distinguishing all Bodhisattvas' Samadhi, the subtle aspects of Bodhisattvas' immeasurable and boundless Samadhi of the birth of all Bodhisattvas, the subtle aspects of Bodhisattvas' Samadhi wisdom of birth going to all Tathagatas; one cultivates all the vast, profound, and unobstructed practices of all Bodhisattvas.'
三昧，究竟一切種智，得方便地、一切通地、分別實義地，菩薩離癡智，修習普賢無量諸行微細。
「『以此無縛無著解脫心善根，於一念中悉知菩薩一切住微細、悉知菩薩地微細、菩薩種種行微細、菩薩出生迴向微細、菩薩得一切諸佛藏微細、菩薩分別智慧微細、菩薩大愿神力自在微細、演說菩薩三昧微細、菩薩神力方便微細、菩薩印微細、菩薩一生補處微細、菩薩生兜率天微細、菩薩處天宮微細、菩薩嚴凈佛剎微細、菩薩觀察人中微細、菩薩放大光明微細、菩薩了達家法微細、菩薩眷屬法微細、菩薩一切世界受生法微細、菩薩一身示一切身命終微細、菩薩身入母胎微細、菩薩處母胎微細、菩薩在胎中顯現法界等大眾自在神力微細、菩薩在母胎顯現一切佛自在微細、菩薩生法微細、菩薩遊行七步無畏智微細、菩薩現在王宮方便法微細、菩薩出家求道調伏諸根修法微細、菩薩菩提樹下坐道場法微細、菩薩降魔成最正覺法微細、如來端坐道場放光明微細、普照十方一切世界微細、顯現如來無量無邊自在神力微細、如來師子吼大般涅槃微細、如來教化一切眾生未曾有失微細、知如來金剛菩提心微細、顯現如來住持一切世界微細、於一切世界盡未來劫施作佛事而無休息微細、究竟受持一切法界微細、虛空界等一切世界
【現代漢語翻譯】 現代漢語譯本：三昧（Samadhi，禪定），最終達到一切種智（Sarvajnana，一切智慧），獲得方便地（Upaya-bhumi，善巧方便的境界）、一切通地（Sarvatra-gati-bhumi，通達一切的境界）、分別實義地（Yathartha-pravicaya-bhumi，分別真實意義的境界），菩薩（Bodhisattva，覺悟的有情）遠離愚癡的智慧，修習普賢（Samantabhadra，普賢菩薩）無量諸行（Ananta-carya，無量的修行）的細微之處。 『以這種無縛無著的解脫心善根，在一念之間完全知曉菩薩一切住處的細微之處、完全知曉菩薩地的細微之處、菩薩種種修行的細微之處、菩薩出生迴向的細微之處、菩薩獲得一切諸佛寶藏的細微之處、菩薩分別智慧的細微之處、菩薩大愿神力自在的細微之處、演說菩薩三昧的細微之處、菩薩神力方便的細微之處、菩薩印的細微之處、菩薩一生補處的細微之處、菩薩生兜率天（Tusita，欲界天之一）的細微之處、菩薩處天宮的細微之處、菩薩嚴凈佛剎（Buddha-ksetra，佛的國土）的細微之處、菩薩觀察人中的細微之處、菩薩放大光明的細微之處、菩薩了達家法的細微之處、菩薩眷屬法的細微之處、菩薩在一切世界受生法的細微之處、菩薩一身示現一切身命終的細微之處、菩薩身入母胎的細微之處、菩薩處母胎的細微之處、菩薩在胎中顯現法界等大眾自在神力的細微之處、菩薩在母胎顯現一切佛自在的細微之處、菩薩生法的細微之處、菩薩七步無畏智的細微之處、菩薩現在王宮方便法的細微之處、菩薩出家求道調伏諸根修法的細微之處、菩薩菩提樹下坐道場法的細微之處、菩薩降魔成最正覺法的細微之處、如來（Tathagata，佛的稱號）端坐道場放光明的細微之處、普照十方一切世界的細微之處、顯現如來無量無邊自在神力的細微之處、如來獅子吼大般涅槃（Mahaparinirvana，佛的最終寂滅）的細微之處、如來教化一切眾生未曾有失的細微之處、知如來金剛菩提心的細微之處、顯現如來住持一切世界的細微之處、在一切世界盡未來劫施作佛事而無休息的細微之處、究竟受持一切法界的細微之處、虛空界等一切世界。』
【English Translation】 English version: Samadhi (meditative absorption), ultimately attains Sarvajnana (all-knowing wisdom), gaining Upaya-bhumi (the stage of skillful means), Sarvatra-gati-bhumi (the stage of universal access), and Yathartha-pravicaya-bhumi (the stage of discerning true meaning), the Bodhisattva (enlightenment being) is free from the wisdom of delusion, cultivating the subtle aspects of Samantabhadra's (Universal Worthy Bodhisattva) immeasurable practices (Ananta-carya). 'With this root of good, unbound and unattached liberating mind, in a single moment, one fully knows the subtle aspects of all the Bodhisattva's abodes, fully knows the subtle aspects of the Bodhisattva's stages, the subtle aspects of the Bodhisattva's various practices, the subtle aspects of the Bodhisattva's birth and dedication, the subtle aspects of the Bodhisattva's attainment of all the Buddha's treasures, the subtle aspects of the Bodhisattva's discerning wisdom, the subtle aspects of the Bodhisattva's great vows and divine power, the subtle aspects of expounding the Bodhisattva's Samadhi, the subtle aspects of the Bodhisattva's divine power and skillful means, the subtle aspects of the Bodhisattva's seals, the subtle aspects of the Bodhisattva's one-life-away-from-Buddhahood, the subtle aspects of the Bodhisattva's birth in Tusita (a heaven in the desire realm), the subtle aspects of the Bodhisattva's dwelling in the heavenly palace, the subtle aspects of the Bodhisattva's adornment and purification of Buddha-ksetra (Buddha-field), the subtle aspects of the Bodhisattva's observation of beings, the subtle aspects of the Bodhisattva's emitting great light, the subtle aspects of the Bodhisattva's understanding of household dharma, the subtle aspects of the Bodhisattva's family dharma, the subtle aspects of the Bodhisattva's birth in all worlds, the subtle aspects of the Bodhisattva's showing the end of life in all bodies, the subtle aspects of the Bodhisattva's entering the mother's womb, the subtle aspects of the Bodhisattva's dwelling in the mother's womb, the subtle aspects of the Bodhisattva's manifestation of the divine power of the Dharma realm and the great assembly while in the womb, the subtle aspects of the Bodhisattva's manifestation of all the Buddha's freedom while in the womb, the subtle aspects of the Bodhisattva's birth, the subtle aspects of the Bodhisattva's seven fearless steps of wisdom, the subtle aspects of the Bodhisattva's skillful means in the royal palace, the subtle aspects of the Bodhisattva's renunciation and seeking the path, subduing the senses and practicing, the subtle aspects of the Bodhisattva's sitting under the Bodhi tree in the place of enlightenment, the subtle aspects of the Bodhisattva's subduing Mara and attaining perfect enlightenment, the subtle aspects of the Tathagata (Buddha's title) sitting in the place of enlightenment and emitting light, the subtle aspects of illuminating all worlds in the ten directions, the subtle aspects of manifesting the Tathagata's immeasurable and boundless divine power, the subtle aspects of the Tathagata's lion's roar and Mahaparinirvana (the final passing away of the Buddha), the subtle aspects of the Tathagata's teaching of all beings without ever failing, the subtle aspects of knowing the Tathagata's Vajra Bodhi mind, the subtle aspects of manifesting the Tathagata's upholding of all worlds, the subtle aspects of performing Buddha's work in all worlds for the duration of future eons without rest, the subtle aspects of ultimately upholding all the Dharma realms, all the worlds including the space realm.'
為化眾生故普現佛身出興於世微細、一如來身現無量身微細、去來現在一切諸佛智慧眷屬微細，如是一切功德微細，我當悉知；具足究竟，得到彼岸，清凈示現一切眾生。于唸唸中智慧周滿，得不退轉，修菩薩行；具足普賢迴向功德之地，受持一切如來菩薩所行。不離菩薩諸智慧門，一切方便皆悉清凈，普能安隱一切眾生，修菩薩行。具足菩薩諸地功德，得金剛幢迴向之門，出生無量法界諸功德藏，常為諸佛之所護念。入諸菩薩深凈法門，演說一切微妙法義，無所違失，悉能慈愍一切眾生。于唸唸中究竟了知思議不思議地諸功德藏，于不思議出生思議，示諸法門，離語言道，得智慧地。一切菩薩皆悉同等，盡未來際修菩薩行，未曾休息。具普賢行，遠離世間一切妄想及語言道，具足受持大愿自在，修菩薩行未曾斷絕。
「『以此無縛無著解脫心善根，入一切眾生性智微細、分別眾生性智微細、具足演說眾生性智微細、染著眾生性智微細、眾生不動性智微細、眾生動性智微細、無量無邊趣趣眾生性智微細、不可思議眾生種種行性智微細、眾生無量煩惱性智微細、眾生無量清凈性智微細，如是等一切眾生性境界智微細，於一念中如實了知。調伏安隱一切眾生，如應說法而不失時；常轉法輪攝取眾生，說諸法門，修菩
【現代漢語翻譯】 現代漢語譯本：爲了化度眾生，普遍示現佛身，出現在世間。一個微小的如來身，能示現無量的身形。過去、現在、未來一切諸佛的智慧眷屬都是微妙的。像這樣一切功德都是微妙的，我應當全部知曉；圓滿具足，到達彼岸，清凈地示現給一切眾生。在每一個念頭中，智慧都圓滿周遍，得到不退轉的境界，修習菩薩的行持；具足普賢（Samantabhadra）迴向的功德之地，受持一切如來菩薩所修行的法門。不離開菩薩的各種智慧之門，一切方便法門都清凈無染，普遍能夠安穩一切眾生，修習菩薩的行持。具足菩薩各個階位的功德，得到金剛幢（Vajradhvaja）迴向之門，出生無量法界中的各種功德寶藏，常常受到諸佛的護念。進入菩薩深邃清凈的法門，演說一切微妙的法義，沒有絲毫的違背和缺失，能夠慈悲憐憫一切眾生。在每一個念頭中，究竟了知可思議和不可思議境界的各種功德寶藏，在不可思議的境界中出生可思議的境界，示現各種法門，超越語言的表達，得到智慧的境界。一切菩薩都平等無二，盡未來際修習菩薩的行持，從不懈怠。具足普賢的行持，遠離世間一切虛妄的念頭和語言的表達，具足受持大愿的自在，修習菩薩的行持從不間斷。 『以這種無縛無著的解脫心善根，深入一切眾生的本性智慧的微妙之處，分別眾生本性智慧的微妙之處，具足演說眾生本性智慧的微妙之處，染著眾生本性智慧的微妙之處，眾生不動本性智慧的微妙之處，眾生動本性智慧的微妙之處，無量無邊趨向各種境界的眾生本性智慧的微妙之處，不可思議的眾生種種行為本性智慧的微妙之處，眾生無量煩惱本性智慧的微妙之處，眾生無量清凈本性智慧的微妙之處，像這樣一切眾生本性境界的智慧的微妙之處，在一念之間如實了知。調伏安穩一切眾生，如其所應說法而不失時機；常常轉動法輪攝取眾生，宣說各種法門，修習菩
【English Translation】 English version: For the sake of transforming sentient beings, universally manifesting the body of a Buddha, appearing in the world. A single, subtle Tathagata (如來) body can manifest countless bodies. The wisdom retinue of all Buddhas of the past, present, and future is subtle. Likewise, all such merits are subtle, and I shall know them all; fully complete, reaching the other shore, purely manifesting to all sentient beings. In every thought, wisdom is complete and pervasive, attaining the state of non-retrogression, cultivating the practices of a Bodhisattva; possessing the merit of Samantabhadra's (普賢) dedication, upholding all the practices of the Tathagatas and Bodhisattvas. Not departing from the various wisdom doors of a Bodhisattva, all expedient means are pure and undefiled, universally able to bring peace to all sentient beings, cultivating the practices of a Bodhisattva. Possessing the merits of all the Bodhisattva stages, attaining the door of Vajradhvaja's (金剛幢) dedication, giving rise to the various merit treasures of the boundless Dharma realms, constantly protected and mindful by all Buddhas. Entering the profound and pure Dharma doors of the Bodhisattvas, expounding all the subtle meanings of the Dharma, without any deviation or deficiency, able to compassionately care for all sentient beings. In every thought, completely understanding the various merit treasures of the conceivable and inconceivable realms, giving rise to the conceivable from the inconceivable, demonstrating various Dharma doors, transcending the path of language, attaining the realm of wisdom. All Bodhisattvas are equal and non-dual, cultivating the practices of a Bodhisattva throughout the future, never resting. Possessing the practices of Samantabhadra, abandoning all delusive thoughts and linguistic expressions of the world, fully upholding the freedom of great vows, cultivating the practices of a Bodhisattva without interruption. 『With this unattached and unbound root of good of the liberated mind, deeply entering the subtlety of the wisdom of the nature of all sentient beings, discerning the subtlety of the wisdom of the nature of sentient beings, fully expounding the subtlety of the wisdom of the nature of sentient beings, the subtlety of the wisdom of the nature of sentient beings who are attached, the subtlety of the wisdom of the nature of sentient beings who are unmoving, the subtlety of the wisdom of the nature of sentient beings who are moving, the subtlety of the wisdom of the nature of sentient beings who are going to countless and boundless realms, the subtlety of the wisdom of the nature of the inconceivable various actions of sentient beings, the subtlety of the wisdom of the nature of the countless afflictions of sentient beings, the subtlety of the wisdom of the nature of the countless purities of sentient beings, like this, the subtlety of the wisdom of the realm of the nature of all sentient beings, truly understanding in a single thought. Subduing and pacifying all sentient beings, speaking the Dharma as appropriate and without missing the opportune time; constantly turning the Dharma wheel to gather sentient beings, expounding various Dharma doors, cultivating the practices of a Bodhi
薩道；智慧具足，化身無量，安隱眾生，悉令歡喜。慧日普照，深入菩提心，得菩薩自在智，覺悟安住菩薩智境界；修習大乘智，究竟普賢行。
「『以此無縛無著解脫心善根，悉能分別虛空法界等一切世界智微細、小世界智微細、中世界智微細、不凈世界智微細、清凈世界智微細、無比世界智微細、雜世界智微細、廣世界智微細、狹世界智微細、無礙莊嚴世界智微細、一切世界諸佛出世示現一切智微細、演說一切世界智微細、一身充滿一切世界智微細、放無量光普照一切世界智微細、一切世界一切諸佛顯現自在神力智微細、一妙音聲普聞十方一切世界智微細、一切世界現在諸佛大眾圍繞智微細、一切法界作一佛剎智微細、一佛剎作一切佛剎智微細、一切世界如夢智微細、一切世界如電智微細，如是等一切世界智微細，悉分別知。究竟了達菩薩諸行，皆悉如幻；究竟普賢菩薩行自在智，得普賢菩薩明觀；行一切菩薩行，無有休息，悉離顛倒。見一切佛及佛自在，得無礙身，智無所依，諸善根法無所染著，心之所行，悉無所有。舍離諸方堅固之相，嚴凈菩薩所行之相，而未曾取一切智相。不著眾生，三昧莊嚴；智慧隨順一切法界，於一切世界，修菩薩行。
「『以此無縛無著解脫心善根，深入無量法界智微
【現代漢語翻譯】 現代漢語譯本：薩道（菩薩）：智慧圓滿，化身無數，使眾生安穩，都令他們歡喜。智慧之光普照，深入菩提心（覺悟之心），獲得菩薩自在的智慧，覺悟並安住于菩薩智慧的境界；修習大乘智慧，最終完成普賢菩薩的修行。 『以這種無縛無著的解脫心善根，能夠分別虛空法界等一切世界的智慧的細微之處，小世界的智慧的細微之處，中等世界的智慧的細微之處，不凈世界的智慧的細微之處，清凈世界的智慧的細微之處，無比世界的智慧的細微之處，雜亂世界的智慧的細微之處，廣闊世界的智慧的細微之處，狹小世界的智慧的細微之處，無礙莊嚴世界的智慧的細微之處，一切世界諸佛出世示現一切智慧的細微之處，演說一切世界智慧的細微之處，一身充滿一切世界智慧的細微之處，放出無量光普照一切世界智慧的細微之處，一切世界一切諸佛顯現自在神通力的智慧的細微之處，一妙音聲普遍傳遍十方一切世界智慧的細微之處，一切世界現在諸佛大眾圍繞的智慧的細微之處，一切法界成為一個佛剎的智慧的細微之處，一個佛剎成為一切佛剎的智慧的細微之處，一切世界如夢的智慧的細微之處，一切世界如閃電的智慧的細微之處，像這樣等一切世界的智慧的細微之處，都能分別知曉。最終通達菩薩的各種修行，都像幻象一樣；最終獲得普賢菩薩的修行自在智慧，得到普賢菩薩的明觀；修行一切菩薩的修行，沒有休息，完全脫離顛倒。見到一切佛和佛的自在，獲得無礙的身體，智慧沒有所依賴，各種善根法沒有所染著，心中所想，都無所有。捨棄各個方向堅固的表象，莊嚴清凈菩薩所修行的表象，而未曾執取一切智慧的表象。不執著眾生，以三昧（禪定）莊嚴；智慧隨順一切法界，在一切世界，修行菩薩的修行。 『以這種無縛無著的解脫心善根，深入無量法界的智慧的細微之處。
【English Translation】 English version: The Bodhisattva: Possessing complete wisdom, manifesting countless forms, bringing peace to all beings, and making them all joyful. The light of wisdom shines universally, deeply entering the Bodhi mind (the mind of enlightenment), attaining the wisdom of a Bodhisattva's freedom, realizing and abiding in the realm of Bodhisattva wisdom; cultivating the wisdom of the Mahayana, ultimately completing the practice of Samantabhadra. 'With this unattached and unbound root of good in the mind of liberation, one can discern the subtleties of wisdom in all worlds, such as the realm of empty space, the subtleties of wisdom in small worlds, the subtleties of wisdom in medium worlds, the subtleties of wisdom in impure worlds, the subtleties of wisdom in pure worlds, the subtleties of wisdom in incomparable worlds, the subtleties of wisdom in mixed worlds, the subtleties of wisdom in vast worlds, the subtleties of wisdom in narrow worlds, the subtleties of wisdom in unobstructed and adorned worlds, the subtleties of wisdom in all worlds where Buddhas appear and demonstrate all wisdom, the subtleties of wisdom in expounding all worlds, the subtleties of wisdom in one body filling all worlds, the subtleties of wisdom in emitting immeasurable light illuminating all worlds, the subtleties of wisdom in all worlds where all Buddhas manifest their free and divine powers, the subtleties of wisdom in one wondrous sound heard throughout all worlds in the ten directions, the subtleties of wisdom in all worlds where present Buddhas are surrounded by their assemblies, the subtleties of wisdom in all realms of Dharma becoming one Buddha-land, the subtleties of wisdom in one Buddha-land becoming all Buddha-lands, the subtleties of wisdom in all worlds being like a dream, the subtleties of wisdom in all worlds being like lightning, and so on, all such subtleties of wisdom in all worlds, one can discern and know. Ultimately understanding that all the practices of Bodhisattvas are like illusions; ultimately attaining the free wisdom of Samantabhadra's practice, gaining the clear vision of Samantabhadra; practicing all Bodhisattva practices without rest, completely free from delusion. Seeing all Buddhas and the freedom of Buddhas, attaining an unobstructed body, wisdom without reliance, all roots of good Dharma without attachment, and all that the mind conceives is without substance. Abandoning the solid appearances of all directions, adorning the pure appearances of Bodhisattva practices, without ever grasping the appearance of all wisdom. Not being attached to sentient beings, adorned with Samadhi (meditative absorption); wisdom following all realms of Dharma, in all worlds, practicing the practices of a Bodhisattva.' 'With this unattached and unbound root of good in the mind of liberation, one deeply penetrates the subtleties of wisdom in immeasurable realms of Dharma.'
細、演說一切法界智微細、度廣法界智微細、分別不可思議法界智微細、分別一切法界智微細、於一念中充滿一切法界智微細、等觀一切法界智微細、一切法界境界無所有智微細、觀察一切法界無礙智微細、解一切法界不生智微細、身持一切法界自在智微細，如是等一切法界智微細，皆悉究竟，成普賢行。受持智慧，得法自在，令眾生歡喜。不捨義身，不見法身；出生無礙平等之智，得無礙行。不著諸法，離一切有，真實無染。隨順世間，行語言法；常樂寂靜，不捨實義。智慧清凈，滅除虛妄，一切所有，悉非堅固。覺悟無量一切法界，一切世間平等不二，一切諸法亦復不二；無所依止，得入普賢菩薩行門，究竟成就平等智慧。
「『以此無縛無著解脫心善根，悉能分別一切諸劫智微細，無量劫即是一念智微細，一念即無量劫智微細，阿僧祇劫即是一劫智微細，一劫即是阿僧祇劫智微細，長劫即是短劫智微細，短劫即是長劫智微細，入有佛劫無佛劫智微細，數知一切劫無餘智微細，說一切劫非劫智微細，一念中覺過去、未來、現在際一切諸劫無餘智微細；如是等一切諸劫，一念中以如來智知。得一切菩薩行圓滿王心，得普賢菩薩究竟行心，得一切離虛妄心，得不退大願心，得示現無量無邊世界網中一切如來遍充
【現代漢語翻譯】 現代漢語譯本：
細微地演說一切法界智慧，細微地度量廣大法界智慧，細微地分別不可思議法界智慧，細微地分別一切法界智慧，在一念中充滿一切法界智慧，平等觀察一切法界智慧，一切法界境界無所有智慧，細微地觀察一切法界無礙智慧，細微地理解一切法界不生智慧，身體持有一切法界自在智慧，像這樣等一切法界智慧，都完全究竟，成就普賢菩薩的行愿。接受並持有智慧，獲得法的自在，使眾生歡喜。不捨棄義身（為利益眾生而示現的身體），不見法身（佛的真如之身）；生出無礙平等的智慧，獲得無礙的修行。不執著于諸法，遠離一切有，真實無染。隨順世間，行使語言教法；常樂於寂靜，不捨棄真實的意義。智慧清凈，滅除虛妄，一切所有，都不是堅固的。覺悟無量的一切法界，一切世間平等不二，一切諸法也同樣不二；無所依止，得以進入普賢菩薩的修行法門，最終成就平等智慧。
『以這種無縛無著的解脫心善根，能夠細微地分別一切劫（kalpa，時間單位）的智慧，無量劫即是一念的智慧，一念即是無量劫的智慧，阿僧祇劫（asamkhya kalpa，極長的時間單位）即是一劫的智慧，一劫即是阿僧祇劫的智慧，長劫即是短劫的智慧，短劫即是長劫的智慧，進入有佛劫和無佛劫的智慧，完全數知一切劫的智慧，說一切劫非劫的智慧，在一念中覺悟過去、未來、現在一切諸劫的智慧；像這樣等一切諸劫，在一念中以如來智慧知曉。獲得一切菩薩行圓滿的王心，獲得普賢菩薩究竟的修行心，獲得一切遠離虛妄的心，獲得不退轉的大願心，獲得在無量無邊世界網中示現一切如來遍滿的智慧。 現代漢語譯本：
細微地演說一切法界智慧，細微地度量廣大法界智慧，細微地分別不可思議法界智慧，細微地分別一切法界智慧，在一念中充滿一切法界智慧，平等觀察一切法界智慧，一切法界境界無所有智慧，細微地觀察一切法界無礙智慧，細微地理解一切法界不生智慧，身體持有一切法界自在智慧，像這樣等一切法界智慧，都完全究竟，成就普賢菩薩的行愿。接受並持有智慧，獲得法的自在，使眾生歡喜。不捨棄義身（為利益眾生而示現的身體），不見法身（佛的真如之身）；生出無礙平等的智慧，獲得無礙的修行。不執著于諸法，遠離一切有，真實無染。隨順世間，行使語言教法；常樂於寂靜，不捨棄真實的意義。智慧清凈，滅除虛妄，一切所有，都不是堅固的。覺悟無量的一切法界，一切世間平等不二，一切諸法也同樣不二；無所依止，得以進入普賢菩薩的修行法門，最終成就平等智慧。
『以這種無縛無著的解脫心善根，能夠細微地分別一切劫（kalpa，時間單位）的智慧，無量劫即是一念的智慧，一念即是無量劫的智慧，阿僧祇劫（asamkhya kalpa，極長的時間單位）即是一劫的智慧，一劫即是阿僧祇劫的智慧，長劫即是短劫的智慧，短劫即是長劫的智慧，進入有佛劫和無佛劫的智慧，完全數知一切劫的智慧，說一切劫非劫的智慧，在一念中覺悟過去、未來、現在一切諸劫的智慧；像這樣等一切諸劫，在一念中以如來智慧知曉。獲得一切菩薩行圓滿的王心，獲得普賢菩薩究竟的修行心，獲得一切遠離虛妄的心，獲得不退轉的大願心，獲得在無量無邊世界網中示現一切如來遍滿的智慧。
【English Translation】 English version:
Subtly expounding the wisdom of all Dharmadhatus (the realm of all phenomena), subtly measuring the vast wisdom of Dharmadhatu, subtly distinguishing the inconceivable wisdom of Dharmadhatu, subtly distinguishing all the wisdom of Dharmadhatu, filling all the wisdom of Dharmadhatu in a single thought, equally observing all the wisdom of Dharmadhatu, the wisdom of all Dharmadhatu realms being without any existence, subtly observing the unobstructed wisdom of all Dharmadhatu, subtly understanding the non-arising wisdom of all Dharmadhatu, the body holding the self-mastery wisdom of all Dharmadhatu, such as these all the subtle wisdom of Dharmadhatu, all are completely perfected, accomplishing the practice of Samantabhadra (Universal Worthy Bodhisattva). Receiving and holding wisdom, attaining the freedom of Dharma, making sentient beings rejoice. Not abandoning the body of meaning (a body manifested for the benefit of sentient beings), not seeing the Dharma body (the true body of the Buddha); giving rise to unobstructed and equal wisdom, attaining unobstructed practice. Not clinging to any dharmas, being apart from all existence, truly without defilement. Following the world, practicing the Dharma of language; always delighting in tranquility, not abandoning the true meaning. Wisdom is pure, eliminating falsehood, all that exists is not firm. Awakening to the immeasurable all Dharmadhatus, all worlds are equal and non-dual, all dharmas are also non-dual; without any reliance, entering the practice gate of Samantabhadra Bodhisattva, ultimately accomplishing equal wisdom.
'With this unattached and unbound liberation mind's root of goodness, one can subtly distinguish the wisdom of all kalpas (eons), immeasurable kalpas are the wisdom of a single thought, a single thought is the wisdom of immeasurable kalpas, asamkhya kalpas (innumerable eons) are the wisdom of one kalpa, one kalpa is the wisdom of asamkhya kalpas, long kalpas are the wisdom of short kalpas, short kalpas are the wisdom of long kalpas, entering the wisdom of kalpas with Buddhas and without Buddhas, completely knowing all kalpas without remainder, speaking of all kalpas as non-kalpas, in a single thought awakening to all kalpas of the past, future, and present without remainder; such as these all kalpas, in a single thought knowing with the wisdom of the Tathagata (Buddha). Attaining the king's mind of the perfection of all Bodhisattva practices, attaining the ultimate practice mind of Samantabhadra Bodhisattva, attaining the mind that is apart from all falsehood, attaining the great vow mind that does not regress, attaining the wisdom of manifesting all Tathagatas filling the immeasurable and boundless world nets. English version:
Subtly expounding the wisdom of all Dharmadhatus (the realm of all phenomena), subtly measuring the vast wisdom of Dharmadhatu, subtly distinguishing the inconceivable wisdom of Dharmadhatu, subtly distinguishing all the wisdom of Dharmadhatu, filling all the wisdom of Dharmadhatu in a single thought, equally observing all the wisdom of Dharmadhatu, the wisdom of all Dharmadhatu realms being without any existence, subtly observing the unobstructed wisdom of all Dharmadhatu, subtly understanding the non-arising wisdom of all Dharmadhatu, the body holding the self-mastery wisdom of all Dharmadhatu, such as these all the subtle wisdom of Dharmadhatu, all are completely perfected, accomplishing the practice of Samantabhadra (Universal Worthy Bodhisattva). Receiving and holding wisdom, attaining the freedom of Dharma, making sentient beings rejoice. Not abandoning the body of meaning (a body manifested for the benefit of sentient beings), not seeing the Dharma body (the true body of the Buddha); giving rise to unobstructed and equal wisdom, attaining unobstructed practice. Not clinging to any dharmas, being apart from all existence, truly without defilement. Following the world, practicing the Dharma of language; always delighting in tranquility, not abandoning the true meaning. Wisdom is pure, eliminating falsehood, all that exists is not firm. Awakening to the immeasurable all Dharmadhatus, all worlds are equal and non-dual, all dharmas are also non-dual; without any reliance, entering the practice gate of Samantabhadra Bodhisattva, ultimately accomplishing equal wisdom.
'With this unattached and unbound liberation mind's root of goodness, one can subtly distinguish the wisdom of all kalpas (eons), immeasurable kalpas are the wisdom of a single thought, a single thought is the wisdom of immeasurable kalpas, asamkhya kalpas (innumerable eons) are the wisdom of one kalpa, one kalpa is the wisdom of asamkhya kalpas, long kalpas are the wisdom of short kalpas, short kalpas are the wisdom of long kalpas, entering the wisdom of kalpas with Buddhas and without Buddhas, completely knowing all kalpas without remainder, speaking of all kalpas as non-kalpas, in a single thought awakening to all kalpas of the past, future, and present without remainder; such as these all kalpas, in a single thought knowing with the wisdom of the Tathagata (Buddha). Attaining the king's mind of the perfection of all Bodhisattva practices, attaining the ultimate practice mind of Samantabhadra Bodhisattva, attaining the mind that is apart from all falsehood, attaining the great vow mind that does not regress, attaining the wisdom of manifesting all Tathagatas filling the immeasurable and boundless world nets.
滿心，得聞持諸佛善根菩薩行心，得與一切眾生大無畏心，得一切劫中示現諸佛出興世心，得一一世界中盡未來以行菩薩道無休息心，得一切世界中如來身業充滿菩薩身心。
「『以此無縛無著解脫心善根，知無量甚深法智微細，勝法智微細，雜法智微細，莊嚴法智微細，廣說一切諸法智微細，一切法即是一法智微細，一法即是一切法智微細，一切法悉入非法智微細，非法入一切法亦不違法智微細，入一切佛法方便無有餘智微細；如是一切諸微細法，以無礙智悉能了知。得一切行同一行心，得究竟無量無邊法界心，得無畏力分別法心，決定安住諸無礙行。以一切智充滿諸根，一切佛智正念方便，皆悉現前；成就諸佛廣大功德，充滿世界。普入一切諸如來身，示現一切菩薩身業，出妙音聲普遍世界一切佛所，得威神力智慧意業，出生無量分別方便一切種智，修普賢行得不退轉智。
「『以此無縛無著解脫心善根，知出生一切佛剎無餘智微細，出生一切眾生諸通智慧無餘智微細，出生諸法業報無餘智微細，出生一切眾生心無餘智微細，出生隨時說法無餘智微細，出生分別一切法界無餘智微細，出生虛空界等三世智慧無餘智微細，出生一切語言道法無餘智微細，出生一切世間諸法無餘智微細，出生離世間行法無
【現代漢語翻譯】 現代漢語譯本 『內心充滿，得以聽聞諸佛的善根，菩薩的修行之心，得以給予一切眾生大無畏的信心，得以在一切劫中示現諸佛出世的決心，得以在每一個世界中盡未來際地修行菩薩道而不休息的決心，得以在一切世界中如來的身業充滿菩薩的身心。 『以這種無縛無著的解脫心善根，了知無量甚深的法智的細微之處，殊勝法智的細微之處，雜法智的細微之處，莊嚴法智的細微之處，廣說一切諸法的智的細微之處，一切法即是一法的智的細微之處，一法即是一切法的智的細微之處，一切法都歸入非法的智的細微之處，非法歸入一切法也不違背法的智的細微之處，進入一切佛法方便而沒有剩餘的智的細微之處；像這樣一切的細微之法，都以無礙的智慧完全能夠了知。得到一切修行都同一修行的心，得到究竟無量無邊的法界心，得到無畏的力量來分別法的心，決定安住在一切無礙的修行中。以一切智慧充滿諸根，一切佛的智慧正念方便，都全部顯現於前；成就諸佛廣大的功德，充滿世界。普遍進入一切如來的身中，示現一切菩薩的身業，發出美妙的聲音普遍於世界一切佛的所在，得到威神力智慧的意業，出生無量分別方便的一切種智，修習普賢（Samantabhadra）行得到不退轉的智慧。 『以這種無縛無著的解脫心善根，了知出生一切佛剎（Buddha-ksetra，佛的國土）而沒有剩餘的智的細微之處，出生一切眾生諸神通智慧而沒有剩餘的智的細微之處，出生諸法業報而沒有剩餘的智的細微之處，出生一切眾生的心而沒有剩餘的智的細微之處，出生隨時說法而沒有剩餘的智的細微之處，出生分別一切法界而沒有剩餘的智的細微之處，出生虛空界等三世的智慧而沒有剩餘的智的細微之處，出生一切語言道法而沒有剩餘的智的細微之處，出生一切世間諸法而沒有剩餘的智的細微之處，出生離世間修行之法而沒有
【English Translation】 English version 『Being full of heart, one is able to hear the good roots of all Buddhas, the mind of Bodhisattva practice, to give all sentient beings great fearlessness, to show the determination of all Buddhas appearing in the world in all kalpas, to practice the Bodhisattva path without rest in every world for the future, and to have the body and mind of the Bodhisattva filled with the body karma of the Tathagata in all worlds. 『With this unattached and unbinding mind of liberation, one knows the subtleties of immeasurable and profound Dharma wisdom, the subtleties of superior Dharma wisdom, the subtleties of mixed Dharma wisdom, the subtleties of adorned Dharma wisdom, the subtleties of extensively explaining all Dharmas, the subtleties of all Dharmas being one Dharma, the subtleties of one Dharma being all Dharmas, the subtleties of all Dharmas entering non-Dharma, the subtleties of non-Dharma entering all Dharmas without violating Dharma, and the subtleties of entering all Buddha Dharma means without any remaining wisdom; all such subtle Dharmas can be fully understood with unobstructed wisdom. One obtains the mind of all practices being the same practice, obtains the ultimate immeasurable and boundless Dharma realm mind, obtains the fearless power to distinguish Dharma, and is determined to dwell in all unobstructed practices. With all wisdom filling the roots, all Buddha's wisdom, right mindfulness, and means all appear before one; one achieves the vast merits of all Buddhas, filling the world. One universally enters the bodies of all Tathagatas, shows the body karma of all Bodhisattvas, emits wonderful sounds that pervade all the places of Buddhas in the world, obtains the mind karma of majestic power and wisdom, gives birth to immeasurable means of distinguishing all-knowing wisdom, and cultivates the practice of Samantabhadra (Universal Worthy) to obtain irreversible wisdom. 『With this unattached and unbinding mind of liberation, one knows the subtleties of giving birth to all Buddha-ksetras (Buddha lands) without remainder, the subtleties of giving birth to all sentient beings' supernatural powers and wisdom without remainder, the subtleties of giving birth to the karmic retribution of all Dharmas without remainder, the subtleties of giving birth to the minds of all sentient beings without remainder, the subtleties of giving birth to Dharma teachings at any time without remainder, the subtleties of distinguishing all Dharma realms without remainder, the subtleties of giving birth to the wisdom of the three times such as the space realm without remainder, the subtleties of giving birth to all language paths of Dharma without remainder, the subtleties of giving birth to all worldly Dharmas without remainder, and the subtleties of giving birth to the Dharma of practice that is apart from the world without
余智微細，如是等一切出生智微細；一切如來道、一切菩薩道、一切眾生道出生智微細；修菩薩行，安住普賢行，隨義隨味，皆如實知如夢、如電、如幻、如響、如化；寂滅一切法界，無有真實，無所染著。出生諸佛平等智慧，皆悉究竟，修普賢行，出生微細智。』
「菩薩摩訶薩以如此無縛無著解脫心善根，皆悉迴向：不妄取世間及世間法，不妄取菩提及菩薩，不妄取菩薩行及出生死道，不妄取一切佛及佛法，不妄取調伏不調伏眾生，不妄取善根及迴向，不妄取自己及他人，不妄取施物及受者，不妄取菩薩行及菩提，不妄取法及解法者；如是菩薩摩訶薩無縛無著解脫心善根，迴向無縛無著解脫身、無縛無著解脫口、無縛無著解脫業、無縛無著解脫報、無縛無著解脫世間、無縛無著解脫佛剎、無縛無著解脫眾生、無縛無著解脫法、無縛無著解脫智；菩薩摩訶薩如是迴向時，則與三世諸佛一切菩薩迴向同等。成就安住三世諸佛一切菩薩迴向，於三世諸佛菩薩迴向，得不退轉。隨順過去一切佛教，具足未來一切佛教，得現在一切佛教；滿足過去諸佛平等正法，成未來諸佛平等正法，向現在諸佛平等正法；與行過去一切佛境界，住未來一切佛境界，等現在一切佛境界；與三世諸佛善根無異，住三世諸佛所住，與三世諸
【現代漢語翻譯】 現代漢語譯本 『我的智慧極其微細，像這樣一切出生智也極其微細；一切如來（Tathagata，佛的稱號）之道、一切菩薩（Bodhisattva，追求覺悟的修行者）之道、一切眾生之道所產生的智慧也極其微細；修菩薩行，安住于普賢（Samantabhadra，象徵一切菩薩行愿的菩薩）行，隨順其義理和滋味，都如實地了知它們如夢、如電、如幻、如響、如化；寂滅一切法界，沒有真實性，沒有執著。產生諸佛平等的智慧，都達到究竟，修普賢行，產生微細的智慧。』 『菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）以如此無縛無著的解脫心善根，都回向：不妄取世間和世間法，不妄取菩提（Bodhi，覺悟）和菩薩，不妄取菩薩行和出生死之道，不妄取一切佛和佛法，不妄取調伏或不調伏的眾生，不妄取善根和迴向，不妄取自己和他人，不妄取施物和受者，不妄取菩薩行和菩提，不妄取法和解法者；像這樣，菩薩摩訶薩無縛無著的解脫心善根，迴向于無縛無著的解脫身、無縛無著的解脫口、無縛無著的解脫業、無縛無著的解脫報、無縛無著的解脫世間、無縛無著的解脫佛剎（Buddha-ksetra，佛的國土）、無縛無著的解脫眾生、無縛無著的解脫法、無縛無著的解脫智；菩薩摩訶薩這樣迴向時，就與三世諸佛一切菩薩的迴向相同等。成就安住於三世諸佛一切菩薩的迴向，對於三世諸佛菩薩的迴向，得到不退轉。隨順過去一切佛教，具足未來一切佛教，得到現在一切佛教；滿足過去諸佛平等的正法，成就未來諸佛平等的正法，趨向現在諸佛平等的正法；與過去一切佛的境界同行，安住于未來一切佛的境界，等同於現在一切佛的境界；與三世諸佛的善根沒有差異，安住於三世諸佛所安住之處，與三世諸
【English Translation】 English version 'My wisdom is extremely subtle, and so is all wisdom born from such things; the wisdom born from the paths of all Tathagatas (Buddhas), all Bodhisattvas (enlightenment-seeking beings), and all sentient beings is also extremely subtle; practicing the Bodhisattva path, dwelling in the practice of Samantabhadra (a Bodhisattva symbolizing universal virtue), following the meaning and flavor, they all truly know them to be like dreams, like lightning, like illusions, like echoes, like transformations; they extinguish all realms of reality, without any reality, without any attachment. They give rise to the equal wisdom of all Buddhas, all reaching the ultimate, practicing the path of Samantabhadra, giving rise to subtle wisdom.' 'Bodhisattva-Mahasattvas (great Bodhisattvas) with such unattached and unbinding roots of good, all dedicate them: not grasping at the world and worldly things, not grasping at Bodhi (enlightenment) and Bodhisattvas, not grasping at the Bodhisattva path and the path of escaping birth and death, not grasping at all Buddhas and the Buddha's teachings, not grasping at taming or not taming sentient beings, not grasping at roots of good and dedication, not grasping at oneself and others, not grasping at the giver and receiver of gifts, not grasping at the Bodhisattva path and Bodhi, not grasping at the Dharma (teachings) and those who understand the Dharma; in this way, the Bodhisattva-Mahasattva's unattached and unbinding roots of good, are dedicated to an unattached and unbinding liberated body, an unattached and unbinding liberated mouth, unattached and unbinding liberated actions, unattached and unbinding liberated consequences, an unattached and unbinding liberated world, an unattached and unbinding liberated Buddha-ksetra (Buddha-field), unattached and unbinding liberated sentient beings, unattached and unbinding liberated Dharma, unattached and unbinding liberated wisdom; when Bodhisattva-Mahasattvas dedicate in this way, they are equal to the dedication of all Buddhas and all Bodhisattvas of the three times. They achieve and dwell in the dedication of all Buddhas and all Bodhisattvas of the three times, and in the dedication of all Buddhas and Bodhisattvas of the three times, they attain non-retrogression. They follow all the teachings of the past Buddhas, they possess all the teachings of the future Buddhas, and they attain all the teachings of the present Buddhas; they fulfill the equal and true Dharma of the past Buddhas, they achieve the equal and true Dharma of the future Buddhas, and they move towards the equal and true Dharma of the present Buddhas; they walk in the realm of all past Buddhas, they dwell in the realm of all future Buddhas, and they are equal to the realm of all present Buddhas; they are no different from the roots of good of the Buddhas of the three times, they dwell where the Buddhas of the three times dwell, and they are with the three times'
佛同一境界，不違三世諸佛。
「佛子！是為菩薩摩訶薩第九無縛無著解脫心善根迴向。菩薩摩訶薩安住此迴向，一切善根迴向，一切金剛山所不能壞，於一切眾生，第一殊勝；一切眾魔所不能壞，悉能摧滅眾魔邪業，普現一切世界行菩薩行。以善方便，廣為眾生說諸佛法，舍離愚癡，隨順一切佛法智慧。菩薩摩訶薩隨所生處，行、住、坐、臥一切常得不壞眷屬，得清凈念，悉能聞持三世一切諸如來法。盡未來際劫，行菩薩行，未曾休息，而無染著。得普賢行，諸愿滿足，得一切智，施作佛事，悉得諸佛菩薩無量自在。」
爾時，金剛幢菩薩承佛神力，普觀十方，以偈頌曰：
「菩薩未曾有慢心， 一切諸方無比尊， 隨本所修功德業， 亦復不起輕慢心。 所修一切諸功德， 不為自己及他人， 以無縛著解脫心， 迴向饒益一切眾。 永離一切自高愿， 亦復棄捨憍慢心， 于最勝所起身業， 勸請說法種種行。 所作無量諸功德， 饒益一切眾生類， 安住無著解脫心， 迴向一切諸如來。 世間無量群生類， 種種方便諸技術， 勝妙甚深微細事， 悉能具足分別知。 世間所有種種身， 斯由身業之所得， 覺悟無量生死行， 逮得不退智
【現代漢語翻譯】 現代漢語譯本 佛的境界是相同的，不違背過去、現在、未來三世諸佛。 『佛子！這就是菩薩摩訶薩（偉大的菩薩）第九種無縛無著解脫心的善根迴向。菩薩摩訶薩安住于這種迴向，一切善根的迴向，一切金剛山都不能摧毀，對於一切眾生，是最殊勝的；一切眾魔都不能摧毀，能夠摧滅眾魔的邪惡行為，普遍顯現在一切世界中修行菩薩的行徑。以善巧方便，廣泛地為眾生宣說諸佛的教法，舍離愚癡，隨順一切佛法的智慧。菩薩摩訶薩無論生在何處，行、住、坐、臥一切時常都能得到不壞的眷屬，得到清凈的念頭，能夠聽聞並受持過去、現在、未來三世一切諸如來的教法。直到未來無盡的劫數，修行菩薩的行徑，從不休息，而沒有染著。得到普賢（菩薩名）的行愿，一切願望都滿足，得到一切智慧，施行佛的事業，完全得到諸佛菩薩無量的自在。』 這時，金剛幢菩薩（菩薩名）承蒙佛的神力，普遍觀察十方，用偈頌說道： 『菩薩沒有絲毫的傲慢心，一切諸方都是無比的尊貴，隨著根本所修的功德事業，也不會生起輕慢的心。 所修的一切功德，不是爲了自己和他人，以無縛無著的解脫心，迴向饒益一切眾生。 永遠舍離一切自高的願望，也捨棄驕慢的心，在最殊勝的地方起身修行，勸請說法，進行種種修行。 所作的無量功德，饒益一切眾生，安住于無著解脫的心，迴向一切諸如來。 世間無量眾生，種種方便和技術，勝妙甚深微細的事情，都能夠完全分別知曉。 世間所有種種的身體，都是由身業所得，覺悟無量的生死輪迴，獲得不退轉的智慧。』
【English Translation】 English version The Buddha's realm is the same, not contradicting the Buddhas of the three times (past, present, and future). 'Buddha-son! This is the ninth unattached and ungrasping liberation-mind root of goodness dedication of the Bodhisattva Mahasattva (great Bodhisattva). The Bodhisattva Mahasattva, abiding in this dedication, dedicates all roots of goodness, which cannot be destroyed by any Vajra Mountain, is the most supreme for all sentient beings; cannot be destroyed by all demons, is able to destroy the evil deeds of all demons, universally manifests in all worlds practicing the Bodhisattva path. With skillful means, widely proclaims the Buddhadharma to sentient beings, abandoning ignorance, and following the wisdom of all Buddhadharma. Wherever the Bodhisattva Mahasattva is born, in all activities such as walking, standing, sitting, and lying down, they always obtain indestructible companions, obtain pure thoughts, and are able to hear and uphold the Dharma of all Tathagatas of the three times. Until the endless kalpas of the future, they practice the Bodhisattva path without rest, and without attachment. They obtain the practice of Samantabhadra (a Bodhisattva), all wishes are fulfilled, they obtain all wisdom, perform the work of the Buddha, and completely obtain the immeasurable freedom of all Buddhas and Bodhisattvas.' At that time, Vajradhvaja Bodhisattva (Bodhisattva's name), empowered by the Buddha's divine power, universally observed the ten directions, and spoke in verses: 'The Bodhisattva has no arrogance, all directions are incomparably noble, following the meritorious deeds cultivated from the root, they do not give rise to a mind of contempt. All the merits cultivated are not for oneself or others, with an unattached and ungrasping liberation mind, they dedicate it to benefit all sentient beings. They forever abandon all self-exalting wishes, and also discard the arrogant mind, in the most supreme place, they rise to practice, urge others to preach the Dharma, and engage in various practices. The immeasurable merits they perform benefit all sentient beings, abiding in the unattached liberation mind, they dedicate it to all Tathagatas. The immeasurable sentient beings in the world, with various skillful means and techniques, the supreme, profound, and subtle matters, they are able to fully discern and know. All the various bodies in the world are obtained through the karma of the body, awakening to the immeasurable cycle of birth and death, they attain non-retrogressing wisdom.'
慧門。 十方一切無量剎， 微細勝妙伏世界， 菩薩深入智慧門， 於一毛孔悉了知。 一切眾生無量心， 明者了知即一心， 菩薩覺悟智慧門， 不捨增長諸業行。 一切眾生種種根， 上中下品各不同， 所有甚深諸功德， 菩薩隨性悉了知。 一切眾生種種業， 上中下品差別相， 菩薩深入如來力， 悉能具足分別知。 不可思議無量劫， 悉能了知即一念， 一切十方所行業， 菩薩覺悟清凈知。 悉能逆順知三世， 分別其相各不同， 而亦不違平等相， 是則離癡菩薩行。 一切眾生無量行， 愛慢諸結各不同， 菩薩別相分別知， 亦復不捨無相觀。 十方世界諸如來， 具足示現大自在， 難見難得難思議， 菩薩悉能分別知。 兜率陀天大導師， 無比最勝人師子， 功德甚深廣清凈， 一切如實見其性。 示現降神處母胎， 無量自在大神變， 成佛涅槃轉法輪， 一切世間莫能轉。 人中師子初生時， 一切諸勝悉奉敬， 天王帝釋梵天王， 諸有智者悉敬侍。 十方一切無有餘， 無量無數諸法界， 無始無末無中間， 示現無量自在力。 人中尊導現生已， 遊行諸方各
【現代漢語翻譯】 現代漢語譯本 慧門（智慧之門）。 十方一切無量佛土，微細殊勝的伏藏世界，菩薩深入智慧之門，在一個毛孔中完全了知。 一切眾生無量的心念，明智的人了知它們即是一心，菩薩覺悟智慧之門，不捨棄增長各種業行。 一切眾生種種根器，上中下品各不相同，所有甚深功德，菩薩隨其根性完全了知。 一切眾生種種業力，上中下品差別相，菩薩深入如來之力，完全能夠具足分別了知。 不可思議的無量劫，完全能夠了知即在一念之間，一切十方所行的行業，菩薩覺悟清凈了知。 完全能夠逆順了知三世，分別其相各不相同，而且也不違背平等之相，這就是遠離愚癡的菩薩行。 一切眾生無量的行為，愛慾、傲慢等各種煩惱各不相同，菩薩分別了知其差別相，也並不捨棄無相的觀照。 十方世界諸佛如來，具足示現大自在，難以見到、難以獲得、難以思議，菩薩完全能夠分別了知。 兜率陀天（欲界天之一，彌勒菩薩在此居住）的大導師，無比最殊勝的人中獅子，功德甚深廣大清凈，一切如實見到其本性。 示現降生於母親的胎中，無量自在的大神通變化，成佛、涅槃、轉法輪，一切世間都不能轉動。 人中獅子初生之時，一切諸勝都奉獻敬意，天王、帝釋（忉利天之主）、梵天王（色界初禪天之主），所有有智慧的人都恭敬侍奉。 十方一切沒有遺漏，無量無數的諸法界，無始無終無中間，示現無量自在之力。 人中尊導（佛陀）降生之後，各方都
【English Translation】 English version The Door of Wisdom. In all the immeasurable lands of the ten directions, in the subtle and wondrous hidden worlds, Bodhisattvas, having entered the door of wisdom, fully understand within a single pore. The immeasurable thoughts of all sentient beings, the wise understand them as one mind; Bodhisattvas, awakened to the door of wisdom, do not abandon the growth of various karmic actions. The various faculties of all sentient beings, differing in superior, middling, and inferior grades, all the profound merits, Bodhisattvas fully understand according to their nature. The various karmas of all sentient beings, with differences in superior, middling, and inferior aspects, Bodhisattvas, having deeply entered the power of the Tathagata (Buddha), are fully able to discern and understand. The immeasurable kalpas (eons) beyond comprehension, they are fully able to understand in a single thought; all the actions performed in the ten directions, Bodhisattvas awaken to and understand with purity. They are fully able to know the three periods of time in reverse and forward order, discerning their different aspects, and yet not violating the aspect of equality; this is the practice of a Bodhisattva who is free from delusion. The immeasurable actions of all sentient beings, with various afflictions such as attachment and pride, Bodhisattvas discern their different aspects, and also do not abandon the contemplation of non-form. The Tathagatas (Buddhas) of the ten directions, fully manifesting great freedom, difficult to see, difficult to obtain, difficult to conceive, Bodhisattvas are fully able to discern and understand. The great guide of Tushita Heaven (one of the heavens in the desire realm, where Bodhisattva Maitreya resides), the incomparable and most excellent lion among humans, whose merits are profound, vast, and pure, all truly see his nature. Manifesting descent into his mother's womb, with immeasurable, free, and great miraculous transformations, attaining Buddhahood, Nirvana, and turning the Dharma wheel, which all the world cannot turn. When the lion among humans is first born, all the victors offer reverence; the heavenly kings, Indra (ruler of the Trayastrimsa Heaven), and Brahma (ruler of the first dhyana heaven in the form realm), all those with wisdom respectfully serve. In all the ten directions, without any omission, in the immeasurable and countless realms of Dharma, without beginning, end, or middle, manifesting immeasurable power of freedom. After the guide among humans (Buddha) is born, all directions
七步， 觀察一切眾生類， 無礙法門覺一切。 觀見眾生沒五欲， 人中師子現微笑， 眾生盲冥愚癡覆， 我當度脫三有苦。 大師子吼出妙音， 我為世間第一尊， 顯現明凈智慧燈， 永滅生死愚癡闇。 人中師子出世間， 放大光明無有量， 斷除一切諸惡道， 無量眾苦究竟滅。 或時示現處宮殿， 或現舍家行學道， 人中師子現自在， 饒益一切眾生故。 菩薩初坐道場時， 六反震動諸大地， 普放無量大光明， 遍照五道眾生類。 震動一切魔宮殿， 開發十方眾生心， 昔于菩薩有緣者， 皆悉覺悟真實義。 一毛道中無量乘， 十方一切諸佛剎， 眾生道乘無有量， 彼現最勝大神變。 如是方便隨順覺， 如一切佛所演說， 若諸如來所不說， 亦悉解了分別知。 除滅一切眾魔怨， 普覆三千大千界， 深入一切無礙門， 能壞一切諸魔道。 如來或在諸佛剎， 或復現處諸天宮， 或復現身梵宮殿， 菩薩悉見無障礙。 轉于清凈妙法輪， 如來法身無邊際， 悉於三世一切劫， 最勝演說無窮盡。 諸佛無等師子座， 悉皆充滿十方界， 種種妙相而莊嚴， 佛處彼座難
【現代漢語翻譯】 現代漢語譯本 七步， 觀察一切眾生種類，以無礙的法門覺悟一切。 觀察到眾生沉溺於五欲（色、聲、香、味、觸），人中獅子（指佛陀）展現微笑。 眾生盲目無知，被愚癡覆蓋，我應當度脫他們脫離三有（欲有、色有、無色有）的痛苦。 大師子吼（指佛陀的說法）發出微妙的聲音，我為世間第一尊貴。 顯現明凈的智慧之燈，永遠滅除生死輪迴的愚癡黑暗。 人中獅子（指佛陀）出世間，放出無量光明， 斷除一切諸惡道，無量眾生的痛苦最終滅除。 有時示現在宮殿中，有時示現捨棄家庭修行學道， 人中獅子（指佛陀）展現自在，爲了饒益一切眾生。 菩薩最初坐在道場時，六次震動所有大地， 普遍放出無量大光明，遍照五道（地獄、餓鬼、畜生、人、天）眾生種類。 震動一切魔宮殿，開發十方眾生的心， 過去與菩薩有緣的人，都覺悟了真實義理。 一毛孔中顯現無量乘（指佛法），十方一切諸佛的剎土（佛的國土）， 眾生所行的道乘無量，佛陀展現最殊勝的大神通變化。 如此方便隨順覺悟，如一切佛所演說， 如果諸如來（指佛陀）所沒有說過的，也全部理解並分別知曉。 除滅一切眾魔的怨恨，普遍覆蓋三千大千世界， 深入一切無障礙的法門，能夠摧毀一切諸魔的道路。 如來有時在諸佛的剎土，有時又示現在諸天宮， 有時又示現身在梵天宮殿，菩薩都能看見而沒有障礙。 轉動清凈微妙的法輪（指佛法），如來的法身無邊無際， 在過去、現在、未來一切劫中，最殊勝地演說無窮無盡的佛法。 諸佛無與倫比的獅子座，全部充滿十方世界， 用種種微妙的相好而莊嚴，佛陀坐在那裡難以測量。
【English Translation】 English version Seven steps, Observing all kinds of sentient beings, awakening all through the unobstructed Dharma gate. Observing sentient beings immersed in the five desires (form, sound, smell, taste, touch), the Lion among humans (referring to the Buddha) displays a smile. Sentient beings are blind and ignorant, covered by delusion; I shall liberate them from the suffering of the three realms of existence (desire realm, form realm, formless realm). The Great Lion's Roar (referring to the Buddha's teachings) emits a subtle sound; I am the most honored one in the world. Revealing the clear lamp of wisdom, forever extinguishing the darkness of ignorance in the cycle of birth and death. The Lion among humans (referring to the Buddha) appears in the world, emitting immeasurable light, Cutting off all evil paths, the immeasurable suffering of sentient beings is ultimately extinguished. Sometimes appearing in palaces, sometimes appearing to renounce the household and practice the path, The Lion among humans (referring to the Buddha) displays freedom, for the benefit of all sentient beings. When the Bodhisattva first sat at the Bodhi-mandala, the great earth shook six times, Universally emitting immeasurable great light, illuminating all kinds of sentient beings in the five realms (hell, hungry ghosts, animals, humans, gods). Shaking all the palaces of demons, awakening the minds of sentient beings in the ten directions, Those who had past affinities with the Bodhisattva all awakened to the true meaning. Within a single pore, immeasurable vehicles (referring to the Dharma) appear, and the Buddha-lands of all Buddhas in the ten directions, The paths taken by sentient beings are immeasurable; the Buddha manifests the most supreme great spiritual transformations. Such skillful means are in accordance with awakening, as spoken by all Buddhas, If there is anything that the Tathagatas (referring to the Buddhas) have not spoken, it is also fully understood and discerned. Eliminating all the hatred of demons, universally covering the three thousand great thousand worlds, Deeply entering all unobstructed Dharma gates, able to destroy all the paths of demons. The Tathagata is sometimes in the Buddha-lands, sometimes appearing in the heavenly palaces, Sometimes appearing in the Brahma palaces, the Bodhisattvas can see without obstruction. Turning the pure and subtle Dharma wheel (referring to the Dharma), the Dharma body of the Tathagata is boundless, In all kalpas of the past, present, and future, the most supreme Dharma is spoken endlessly. The unparalleled lion seats of all Buddhas are all filled in the ten directions, Adorned with various subtle marks, the Buddha sits there, immeasurable.
思議。 真佛子等悉圍繞， 充滿法界無有餘， 說菩薩行無邊際， 隨順諸佛出要道。 智者能以一方便， 攝諸佛法無有餘， 種種莊嚴最勝法， 皆悉充滿於法界。 無等無量妙自在， 示現一切種種身， 又現諸趣無量生， 或現采女眾圍繞。 示現出家行學道， 欲令眾生諸根利， 乃至示現般涅槃， 分佈舍利起塔廟。 如是種種無量行， 如來演說佛所住， 一切如來諸功德， 究竟遍知到彼岸。 如是種種無量行， 於一切劫無休息， 亦未曾生憂戚心， 菩薩皆悉善迴向。 一切諸佛自在力， 及佛無量諸功德， 菩薩隨順悉了知， 普為一切眾生說。 如是一切諸法王， 隨彼無量諸境界， 於一念中悉覺悟， 而亦不捨菩薩行。 一切最勝甚深法， 及諸佛剎正法道， 隨順覺悟殊勝行， 究竟迴向到彼岸。 有數無數一切劫， 菩薩深解即一念， 具足修習菩薩行， 于彼勝道不退轉。 十方無量一切剎， 或有凈妙或垢穢， 及彼一切諸如來， 菩薩皆悉分別知。 于唸唸中悉明瞭， 不可思議無量劫， 如是了知三世劫， 具足安住究竟行。 深入了達心所行， 善方便行一
【現代漢語翻譯】 現代漢語譯本 難以思議。 真正的佛子們都圍繞著，充滿整個法界沒有遺漏， 宣說菩薩的修行無邊無際，順應諸佛的解脫之道。 有智慧的人能用一種方便法門，攝取所有佛法沒有遺漏， 種種莊嚴最殊勝的佛法，都充滿整個法界。 無與倫比、無量美妙的自在，示現一切種種不同的身形， 又示現諸趣無量的生命，或者示現采女眾圍繞。 示現出家修行學道，想要使眾生的根器變得銳利， 乃至示現般涅槃（parinirvana，佛陀的最終寂滅），分佈舍利建造塔廟。 像這樣種種無量的修行，如來（tathagata，佛陀的稱號）演說佛所安住的境界， 一切如來的所有功德，最終普遍知曉到達彼岸。 像這樣種種無量的修行，在一切劫中沒有休息， 也未曾產生憂愁悲傷的心，菩薩們都善於迴向。 一切諸佛自在的力量，以及佛陀無量的功德， 菩薩們順應著全部瞭解，普遍為一切眾生宣說。 像這樣一切諸法之王，順應著他們無量的境界， 在一念之間全部覺悟，而且也不捨棄菩薩的修行。 一切最殊勝甚深的佛法，以及諸佛剎土的正法之道， 順應覺悟殊勝的修行，最終迴向到達彼岸。 有數或無數的一切劫，菩薩深刻理解即是一念， 具足修習菩薩的修行，對於那殊勝的道不退轉。 十方無量的一切剎土，或者有清凈美妙的，或者有污穢的， 以及那裡的一切諸如來，菩薩們都能夠分別知曉。 在念念之中全部明瞭，不可思議的無量劫， 像這樣了知過去、現在、未來三世的劫，具足安住究竟的修行。 深入瞭解心所行的，善巧方便的修行一
【English Translation】 English version inconceivable. True Buddha's children are all surrounding, filling the entire Dharma realm without any remainder, expounding the Bodhisattva's practices that are boundless, following the Buddhas' path to liberation. The wise can use one skillful means, to gather all the Buddha's teachings without any remainder, all kinds of adorned, most supreme Dharma, all fill the entire Dharma realm. Incomparable, immeasurable, wonderful freedom, manifesting all kinds of different forms, also manifesting countless lives in various realms, or manifesting surrounded by a gathering of celestial maidens. Manifesting renunciation to practice and learn the Way, desiring to make sentient beings' faculties sharp, even manifesting parinirvana (the final passing away of the Buddha), distributing relics and building stupas. Like this, all kinds of immeasurable practices, the Tathagata (the title of the Buddha) expounds the state where the Buddha dwells, all the merits of all Tathagatas, ultimately universally knowing and reaching the other shore. Like this, all kinds of immeasurable practices, without rest in all kalpas, also never giving rise to a sorrowful or grieving heart, Bodhisattvas are all skilled in dedicating merit. All the Buddhas' power of freedom, and the Buddha's immeasurable merits, Bodhisattvas follow and understand all, universally expounding for all sentient beings. Like this, all the kings of Dharma, following their immeasurable realms, in one thought all awaken, and also do not abandon the Bodhisattva's practices. All the most supreme and profound Dharma, and the righteous path of the Buddha lands, following the awakening of supreme practices, ultimately dedicating merit to reach the other shore. All kalpas, whether countable or countless, Bodhisattvas deeply understand as one thought, fully cultivating the Bodhisattva's practices, not regressing on that supreme path. All the immeasurable lands in the ten directions, some are pure and wonderful, some are defiled, and all the Tathagatas there, Bodhisattvas are all able to discern and know. In every thought, all is clear, immeasurable kalpas that are inconceivable, like this, knowing the kalpas of the past, present, and future, fully dwelling in ultimate practice. Deeply understanding what the mind does, skillful means of practice one
切法， 一切佛剎菩薩行， 悉能明瞭分別知。 出生智慧無有量， 出生眾生及諸法， 出生菩提力自在， 一切皆悉無邊際。 深入一切無有餘， 分別一切諸妙法， 悉分別知同異相， 具足廣修菩薩行。 十方一切諸佛剎， 彼有無量無數眾， 彼彼諸性各不同， 菩薩皆能分別知。 過去一切諸如來， 未來現在諸導師， 若能如是知迴向， 則與三世諸佛等。 若能如是知迴向， 則與最勝功德等， 則與最勝智慧等， 則與最勝所行等。 一切世間莫能壞， 諸所學者悉成就， 隨順一切諸最勝， 善能觀察於世間。 菩薩所行不可量， 無量功德悉具足， 堅固安住如來行， 具足分別自在力。◎
「◎佛子！何等為菩薩摩訶薩第十法界等無量回向？佛子！此菩薩摩訶薩離垢繒系頂，受大法師記，能廣法施成大慈悲，安立眾生於菩提心，饒益眾生未曾休息。以菩提心長養善根，為一切眾生作調御師，示諸眾生一切智道，為一切眾生作法藏日，善根凈光普照一切；等心普觀一切眾生，欲令眾生常行善根未曾休息。增長清凈微妙智慧，不捨一切善根道業，為一切眾生作大智慧采寶導師，開示一切安隱正道。以一切眾生為首，修行諸
【現代漢語翻譯】 現代漢語譯本 切法， 一切佛剎（Buddha-kṣetra，佛的國土）菩薩的修行，都能明瞭地分別知曉。 生出無量的智慧，生出眾生和諸法（dharma，宇宙萬法的總稱）， 生出菩提（bodhi，覺悟）的力量和自在，一切都是無邊無際的。 深入一切法無所遺漏，分別一切微妙的法， 完全分別知曉它們的同異之相，具足廣修菩薩的修行。 十方一切諸佛剎，那裡有無量無數的眾生， 他們各自的根性各不相同，菩薩都能分別知曉。 過去一切諸如來（Tathāgata，佛的稱號），未來和現在的諸導師， 如果能夠這樣理解迴向（pariṇāmanā，將功德迴向給眾生），就與三世諸佛平等。 如果能夠這樣理解迴向，就與最殊勝的功德平等， 就與最殊勝的智慧平等，就與最殊勝的修行平等。 一切世間都不能破壞，所有學習的人都能成就， 隨順一切最殊勝的法，善於觀察世間。 菩薩的修行不可衡量，無量的功德都具足， 堅定安住于如來的修行，具足分別的自在力量。 ◎佛子！什麼是菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）的第十法界等無量回向？佛子！這位菩薩摩訶薩頭頂解脫垢染的寶繒，接受大法師的授記，能夠廣行法施成就大慈悲，安立眾生於菩提心，利益眾生從不休息。以菩提心長養善根，為一切眾生作調御師，向眾生展示一切智道，為一切眾生作法藏之日，善根的清凈光明普照一切；平等地觀察一切眾生，希望眾生常行善根從不休息。增長清凈微妙的智慧，不捨棄一切善根道業，為一切眾生作大智慧的采寶導師，開示一切安穩的正道。以一切眾生為首，修行諸
【English Translation】 English version Cutting Method, All the practices of Bodhisattvas in all Buddha-kṣetras (Buddha-lands), can be clearly understood and distinguished. Generating immeasurable wisdom, generating sentient beings and all dharmas (the totality of all phenomena), Generating the power and freedom of bodhi (enlightenment), all are boundless and limitless. Penetrating deeply into all dharmas without omission, distinguishing all the subtle dharmas, Fully distinguishing their similarities and differences, fully cultivating the practices of Bodhisattvas. In all the Buddha-kṣetras of the ten directions, there are immeasurable and countless beings, Their respective natures are different, and Bodhisattvas can distinguish them all. All the Tathāgatas (Buddha's title) of the past, and all the guides of the future and present, If one can understand the dedication (pariṇāmanā, transferring merit to all beings) in this way, one is equal to the Buddhas of the three times. If one can understand the dedication in this way, one is equal to the most supreme merits, One is equal to the most supreme wisdom, and one is equal to the most supreme practices. All the world cannot destroy it, and all those who learn will achieve it, Following all the most supreme dharmas, being good at observing the world. The practices of Bodhisattvas are immeasurable, and immeasurable merits are fully possessed, Firmly abiding in the practices of the Tathāgata, possessing the power of distinguishing freely. ◎O sons of the Buddha! What is the tenth dharma-realm equal and immeasurable dedication of a Bodhisattva-mahāsattva (great Bodhisattva)? O sons of the Buddha! This Bodhisattva-mahāsattva, with a jeweled ribbon free from defilement on his head, receives the prediction of a great Dharma master, is able to widely practice Dharma giving to achieve great compassion, establishes sentient beings in the bodhi mind, and benefits sentient beings without rest. With the bodhi mind, he cultivates good roots, acts as a tamer for all sentient beings, shows sentient beings the path of all-knowing wisdom, acts as the sun of the Dharma treasury for all sentient beings, and the pure light of good roots illuminates all; he observes all sentient beings with equanimity, wishing that sentient beings will always practice good roots without rest. He increases pure and subtle wisdom, does not abandon all good roots and virtuous deeds, acts as a great wisdom treasure-finding guide for all sentient beings, and reveals all safe and correct paths. Taking all sentient beings as the foremost, he cultivates all
法；令一切眾生，得不可壞真善知識，長養善根。菩薩摩訶薩行法施等一切善法，攝取薩婆若心，究竟正力到于彼岸。修行堅固難壞菩提之心，常樂大愿，修習菩提。依善知識，離諂曲心，專求菩提，分別無量一切智門境界。
「菩薩摩訶薩于彼善根迴向，廣大而無限礙，乃至一句一味佛所說法，若有能聞，若持若說，以此善根如是迴向。一心正念無量無邊虛空等世界中，三世諸佛行菩薩行，以此善根迴向，令一切佛常守護念。於一世界盡未來劫，為一眾生修菩薩行；如一世界，乃至虛空、法界等一切世界，盡未來劫，為一眾生修菩薩行，為一切眾生，亦復如是。為一切眾生，以大莊嚴而自莊嚴。不生離佛善知識想，得是想故，常見現在一切諸佛，乃至未曾違離一佛。諸佛菩薩所贊梵行皆悉滿足，行不缺梵行，具足不破梵行，不濁梵行，無垢梵行，不退梵行，不壞梵行，諸佛所贊梵行，無依梵行，無所有梵行，離倒清凈順行三世諸佛菩薩梵行，無礙梵行，無取梵行，無諍梵行，無擇梵行，安住梵行，無比梵行，不動梵行，不亂梵行，無恚梵行。如我行梵行，令一切眾生，皆悉安住此諸梵行，修習梵行，具足梵行，清凈梵行，離垢梵行，明照梵行，離塵梵行，離曀梵行，離熱梵行，離纏梵行，離一切疑梵行，離一
【現代漢語翻譯】 現代漢語譯本：
法（Dharma）；使一切眾生獲得不可摧毀的真善知識（kalyāṇa-mitra），增長善根。菩薩摩訶薩（bodhisattva-mahāsattva）行法施等一切善法，攝取薩婆若（sarvajña，一切智）之心，最終達到正力彼岸。修行堅固難壞的菩提之心，常樂大愿，修習菩提。依止善知識，遠離諂曲之心，專心求菩提，分別無量一切智門境界。
菩薩摩訶薩將這些善根迴向，廣大而無障礙，乃至一句一味佛所說法，若有人能聽聞，若能受持，若能宣說，以此善根如此迴向。一心正念無量無邊虛空等世界中，三世諸佛行菩薩行，以此善根迴向，令一切佛常守護憶念。於一個世界盡未來劫，為一個眾生修菩薩行；如一個世界，乃至虛空、法界等一切世界，盡未來劫，為一個眾生修菩薩行，為一切眾生，也同樣如此。為一切眾生，以大莊嚴而自我莊嚴。不生離佛善知識的想法，得到這種想法，常見現在一切諸佛，乃至未曾違離一佛。諸佛菩薩所讚歎的梵行（brahmacarya）都完全滿足，行不缺梵行，具足不破梵行，不濁梵行，無垢梵行，不退梵行，不壞梵行，諸佛所讚歎的梵行，無依梵行，無所有梵行，離顛倒清凈順行三世諸佛菩薩梵行，無礙梵行，無取梵行，無諍梵行，無擇梵行，安住梵行，無比梵行，不動梵行，不亂梵行，無恚梵行。如我行梵行，令一切眾生，都安住于這些梵行，修習梵行，具足梵行，清凈梵行，離垢梵行，明照梵行，離塵梵行，離曀梵行，離熱梵行，離纏梵行，離一切疑梵行，離一 English version:
Dharma; may all sentient beings obtain indestructible true good teachers (kalyāṇa-mitra), and grow their roots of goodness. Bodhisattva-mahāsattvas, practicing Dharma giving and all other good deeds, embrace the mind of sarvajña (omniscience), ultimately reaching the shore of perfect power. Cultivating a firm and unbreakable mind of bodhi, always delighting in great vows, and practicing bodhi. Relying on good teachers, abandoning deceitful minds, focusing on seeking bodhi, and discerning the immeasurable realms of all-knowing wisdom.
Bodhisattva-mahāsattvas dedicate these roots of goodness, vast and without obstruction, even a single phrase or taste of the Dharma spoken by the Buddha, if anyone can hear it, uphold it, or speak it, they dedicate this root of goodness in this way. With focused mindfulness, in immeasurable and boundless worlds like empty space, the Buddhas of the three times practice the bodhisattva path, and they dedicate this root of goodness, so that all Buddhas will always protect and remember them. In one world, for the duration of the future kalpas, they practice the bodhisattva path for one sentient being; like one world, even in all worlds such as space and the Dharma realm, for the duration of the future kalpas, they practice the bodhisattva path for one sentient being, and they do the same for all sentient beings. For all sentient beings, they adorn themselves with great adornments. They do not give rise to the thought of being separated from the Buddha and good teachers, and because they have this thought, they constantly see all the Buddhas in the present, and have never been separated from even one Buddha. The brahmacarya (pure conduct) praised by all Buddhas and bodhisattvas is completely fulfilled, practicing brahmacarya without deficiency, fully possessing unbroken brahmacarya, unblemished brahmacarya, immaculate brahmacarya, non-regressing brahmacarya, indestructible brahmacarya, the brahmacarya praised by all Buddhas, independent brahmacarya, selfless brahmacarya, pure conduct that is free from delusion and follows the Buddhas and bodhisattvas of the three times, unobstructed brahmacarya, non-grasping brahmacarya, non-contending brahmacarya, non-discriminating brahmacarya, abiding brahmacarya, incomparable brahmacarya, unmoving brahmacarya, undisturbed brahmacarya, non-wrathful brahmacarya. Just as I practice brahmacarya, may all sentient beings abide in these brahmacaryas, practice brahmacarya, fully possess brahmacarya, pure brahmacarya, immaculate brahmacarya, illuminating brahmacarya, dust-free brahmacarya, free from darkness brahmacarya, free from heat brahmacarya, free from entanglement brahmacarya, free from all doubt brahmacarya, free from one
【English Translation】 Dharma; may all sentient beings obtain indestructible true good teachers (kalyāṇa-mitra), and grow their roots of goodness. Bodhisattva-mahāsattvas, practicing Dharma giving and all other good deeds, embrace the mind of sarvajña (omniscience), ultimately reaching the shore of perfect power. Cultivating a firm and unbreakable mind of bodhi, always delighting in great vows, and practicing bodhi. Relying on good teachers, abandoning deceitful minds, focusing on seeking bodhi, and discerning the immeasurable realms of all-knowing wisdom. Bodhisattva-mahāsattvas dedicate these roots of goodness, vast and without obstruction, even a single phrase or taste of the Dharma spoken by the Buddha, if anyone can hear it, uphold it, or speak it, they dedicate this root of goodness in this way. With focused mindfulness, in immeasurable and boundless worlds like empty space, the Buddhas of the three times practice the bodhisattva path, and they dedicate this root of goodness, so that all Buddhas will always protect and remember them. In one world, for the duration of the future kalpas, they practice the bodhisattva path for one sentient being; like one world, even in all worlds such as space and the Dharma realm, for the duration of the future kalpas, they practice the bodhisattva path for one sentient being, and they do the same for all sentient beings. For all sentient beings, they adorn themselves with great adornments. They do not give rise to the thought of being separated from the Buddha and good teachers, and because they have this thought, they constantly see all the Buddhas in the present, and have never been separated from even one Buddha. The brahmacarya (pure conduct) praised by all Buddhas and bodhisattvas is completely fulfilled, practicing brahmacarya without deficiency, fully possessing unbroken brahmacarya, unblemished brahmacarya, immaculate brahmacarya, non-regressing brahmacarya, indestructible brahmacarya, the brahmacarya praised by all Buddhas, independent brahmacarya, selfless brahmacarya, pure conduct that is free from delusion and follows the Buddhas and bodhisattvas of the three times, unobstructed brahmacarya, non-grasping brahmacarya, non-contending brahmacarya, non-discriminating brahmacarya, abiding brahmacarya, incomparable brahmacarya, unmoving brahmacarya, undisturbed brahmacarya, non-wrathful brahmacarya. Just as I practice brahmacarya, may all sentient beings abide in these brahmacaryas, practice brahmacarya, fully possess brahmacarya, pure brahmacarya, immaculate brahmacarya, illuminating brahmacarya, dust-free brahmacarya, free from darkness brahmacarya, free from heat brahmacarya, free from entanglement brahmacarya, free from all doubt brahmacarya, free from one
切惱害梵行，得到彼岸。
「何以故？菩薩若自不修梵行，令他凈修梵行，無有是處；菩薩自退梵行，令他具足梵行，無有是處；菩薩自破梵行，令他安立梵行，無有是處；菩薩自離梵行，令他立梵行道，無有是處；菩薩自滅梵行，令他修習梵行，無有是處；菩薩不樂梵行，令他樂修梵行，無有是處；菩薩不住梵行，令他安住梵行，無有是處；菩薩不究竟梵行，令他究竟梵行，無有是處；菩薩自舍梵行，令他不捨安住梵行，無有是處；菩薩壞散梵行，令他攝取梵行，無有是處。
「何以故？菩薩摩訶薩如說修行，遠離顛倒，又能廣說離顛倒法；實語實行，修習清凈身、口、意業，離諸染污，行無礙處，滅一切障。菩薩摩訶薩自正直心，令他正直心法；菩薩修習忍辱，以諸善根調伏其心，令他修忍，以諸善根調伏其心；菩薩自離疑悔，令他離諸疑悔；菩薩自得歡喜信心，令他得不壞信；菩薩自行堅法，令他行堅法；菩薩摩訶薩善根如是迴向。
「複次，菩薩摩訶薩以法施等諸善根門如是迴向：以此善根，令一切眾生悉得諸佛無盡法門，分別解說諸佛法門，摧滅一切外道邪論；令辭理窮屈，悉得三世一切諸佛所說法海，於一一生法、一一方便法、一一語言法、一一施設法、一一教法、一一說法、一一法
【現代漢語翻譯】 現代漢語譯本：斷絕惱害的清凈行為，便能到達彼岸（涅槃）。 『為什麼呢？如果菩薩自己不修清凈的行為，卻要讓別人清凈地修行，這是不可能的；如果菩薩自己退失清凈的行為，卻要讓別人具足清凈的行為，這是不可能的；如果菩薩自己破壞清凈的行為，卻要讓別人安立清凈的行為，這是不可能的；如果菩薩自己遠離清凈的行為，卻要讓別人建立清凈的道，這是不可能的；如果菩薩自己滅絕清凈的行為，卻要讓別人修習清凈的行為，這是不可能的；如果菩薩自己不樂於清凈的行為，卻要讓別人樂於修習清凈的行為，這是不可能的；如果菩薩自己不住于清凈的行為，卻要讓別人安住于清凈的行為，這是不可能的；如果菩薩自己不究竟清凈的行為，卻要讓別人究竟清凈的行為，這是不可能的；如果菩薩自己捨棄清凈的行為，卻要讓別人不捨棄安住于清凈的行為，這是不可能的；如果菩薩自己破壞散失清凈的行為，卻要讓別人攝取清凈的行為，這是不可能的。 『為什麼呢？菩薩摩訶薩（偉大的菩薩）如所說的那樣修行，遠離顛倒，又能廣泛宣說遠離顛倒的法；說真實的話，做真實的事，修習清凈的身、口、意業，遠離各種染污，行於無礙之處，滅除一切障礙。菩薩摩訶薩自己心懷正直，也讓別人心懷正直；菩薩修習忍辱，用各種善根調伏自己的心，也讓別人修習忍辱，用各種善根調伏他們的心；菩薩自己遠離疑惑和後悔，也讓別人遠離各種疑惑和後悔；菩薩自己獲得歡喜和信心，也讓別人獲得不壞的信心；菩薩自己實行堅固的法，也讓別人實行堅固的法；菩薩摩訶薩的善根是這樣迴向的。 『此外，菩薩摩訶薩用佈施佛法等各種善根之門這樣迴向：用這些善根，讓一切眾生都能得到諸佛無盡的法門，分別解說諸佛的法門，摧毀一切外道的邪說謬論；讓那些詭辯的言論理屈詞窮，都能得到三世一切諸佛所說的法海，對於每一種法、每一種方便法、每一種語言法、每一種施設法、每一種教法、每一種說法、每一種法
【English Translation】 English version: Cutting off the defilements of harmful conduct, one reaches the other shore (Nirvana). 'Why is that? If a Bodhisattva does not cultivate pure conduct himself, yet tries to make others cultivate pure conduct, this is impossible; if a Bodhisattva retreats from pure conduct himself, yet tries to make others fulfill pure conduct, this is impossible; if a Bodhisattva breaks pure conduct himself, yet tries to make others establish pure conduct, this is impossible; if a Bodhisattva departs from pure conduct himself, yet tries to make others establish the path of pure conduct, this is impossible; if a Bodhisattva extinguishes pure conduct himself, yet tries to make others practice pure conduct, this is impossible; if a Bodhisattva does not delight in pure conduct himself, yet tries to make others delight in practicing pure conduct, this is impossible; if a Bodhisattva does not abide in pure conduct himself, yet tries to make others abide in pure conduct, this is impossible; if a Bodhisattva does not perfect pure conduct himself, yet tries to make others perfect pure conduct, this is impossible; if a Bodhisattva abandons pure conduct himself, yet tries to make others not abandon and abide in pure conduct, this is impossible; if a Bodhisattva destroys and scatters pure conduct himself, yet tries to make others gather pure conduct, this is impossible.' 'Why is that? A Bodhisattva Mahasattva (great Bodhisattva) practices as it is said, staying away from perversions, and can also widely proclaim the Dharma of staying away from perversions; speaking truthfully and acting truthfully, cultivating pure actions of body, speech, and mind, staying away from all defilements, walking in unobstructed places, and extinguishing all obstacles. A Bodhisattva Mahasattva, with his own heart being upright, also makes others have upright hearts; a Bodhisattva cultivates patience, using various roots of goodness to subdue his own heart, and also makes others cultivate patience, using various roots of goodness to subdue their hearts; a Bodhisattva himself stays away from doubt and regret, and also makes others stay away from all doubts and regrets; a Bodhisattva himself obtains joy and faith, and also makes others obtain indestructible faith; a Bodhisattva himself practices steadfast Dharma, and also makes others practice steadfast Dharma; the roots of goodness of a Bodhisattva Mahasattva are thus dedicated.' 'Furthermore, a Bodhisattva Mahasattva dedicates the various doors of good roots, such as the giving of Dharma, in this way: with these good roots, may all sentient beings obtain the endless Dharma doors of all Buddhas, separately explain the Dharma doors of all Buddhas, and destroy all the heretical and erroneous theories of external paths; may those sophistical arguments be rendered speechless, and may they all obtain the sea of Dharma spoken by all Buddhas of the three times, regarding each and every Dharma, each and every expedient Dharma, each and every language Dharma, each and every establishment Dharma, each and every teaching Dharma, each and every speaking Dharma, each and every Dharma'
門、一一入法、一一決定法、一一住法，悉得無量無邊無盡法藏。得無畏法深入四辯，廣為眾生說微妙法，盡未來際而無窮盡。成正直心，離諸顛倒，生無礙道，言無謬失，眾生聞法悉皆歡喜；解了眾生一切言音，得不退轉一切法明，一切眾生歡喜無量，悉皆安住一切種智。具足離癡，明凈法辯，聞持諸法，悉能分別一切世界。得法界等無量身，於一念中悉能充滿一切法界；微妙音聲遍滿無量無邊法界，示現眷屬充滿法界。修法界等菩薩凈業，得法界等無量菩薩所住，得法界等無量決定法，學法界等無量諸法究竟，住法界等無量菩薩行，迴向法界等無量菩薩內法。菩薩摩訶薩善根如是迴向，令一切眾生具足薩婆若，安住薩婆若。
「複次，菩薩摩訶薩善根如是迴向：見法界等無量一切佛，調伏法界等無量眾生，嚴凈法界等無量佛剎，得法界等無量菩薩智，得法界等無量無所畏，得法界等無量深妙辯，得法界等無量一切菩薩陀羅尼，得法界等無量不可思議菩薩住，具足法界等無量功德藏，具足法界等無量實義善根。菩薩摩訶薩復作是念：『以此善根，令一切眾生悉得是法，具足成滿，如我無異；一切行等，功德等，智慧等，力等，無畏等，自在等，正覺等，說法等，如實義等，論議等，諸通等。』菩薩摩訶薩善根
【現代漢語翻譯】 現代漢語譯本：菩薩通過種種法門、一一深入理解佛法、一一確定修行方法、一一安住于佛法，從而獲得無量無邊無盡的佛法寶藏。他們獲得無畏的智慧，深入理解四種辯才（四辯：義辯、法辯、辭辯、樂說辯），為眾生廣泛宣說微妙的佛法，直至未來無盡。他們成就正直的心，遠離一切顛倒的見解，生起無障礙的智慧，言語沒有謬誤，眾生聽聞佛法都感到歡喜；他們理解眾生的一切語言，獲得不退轉的佛法智慧，一切眾生都無限歡喜，都安住於一切種智（一切種智：佛陀所具有的智慧）。他們具足遠離愚癡的智慧，清凈明亮的辯才，聽聞並受持一切佛法，能夠分辨一切世界。他們獲得與法界（法界：宇宙萬法所存在的空間）相等同的無量身，在一念之間能夠充滿一切法界；他們微妙的聲音遍滿無量無邊的法界，示現的眷屬也充滿法界。他們修習與法界相等同的菩薩清凈之業，獲得與法界相等同的無量菩薩所安住的境界，獲得與法界相等同的無量決定之法，學習與法界相等同的無量諸法，最終達到究竟，安住于與法界相等同的無量菩薩行，將功德迴向于與法界相等同的無量菩薩的內在修行。菩薩摩訶薩的善根如此迴向，令一切眾生都具足一切智（薩婆若：一切智，佛陀的智慧），安住於一切智。 其次，菩薩摩訶薩的善根如此迴向：他們見到與法界相等同的無量一切佛，調伏與法界相等同的無量眾生，莊嚴清凈與法界相等同的無量佛剎（佛剎：佛所教化的世界），獲得與法界相等同的無量菩薩智慧，獲得與法界相等同的無量無所畏懼，獲得與法界相等同的無量深妙辯才，獲得與法界相等同的無量一切菩薩陀羅尼（陀羅尼：總持，能持一切善法，遮一切惡法的力量），獲得與法界相等同的無量不可思議的菩薩住處，具足與法界相等同的無量功德寶藏，具足與法界相等同的無量真實意義的善根。菩薩摩訶薩又這樣想：『以此善根，令一切眾生都獲得這些佛法，具足圓滿，與我沒有差別；一切修行相等，功德相等，智慧相等，力量相等，無畏相等，自在相等，正覺相等，說法相等，如實義相等，論議相等，神通相等。』菩薩摩訶薩的善根
【English Translation】 English version: Through various doors, entering into each dharma, determining each method, and abiding in each dharma, Bodhisattvas obtain immeasurable, boundless, and inexhaustible treasures of the Dharma. They gain fearless wisdom, deeply understand the four kinds of eloquence (four kinds of eloquence: eloquence in meaning, eloquence in dharma, eloquence in language, and eloquence in joyful speech), and widely proclaim the subtle Dharma to sentient beings, continuing into the endless future. They cultivate an upright mind, free from all inverted views, generate unobstructed wisdom, and their words are without error. Sentient beings who hear the Dharma are all delighted; they understand all the languages of sentient beings, obtain irreversible wisdom of all dharmas, and all sentient beings are infinitely joyful, abiding in all-knowing wisdom (Sarvajna: the wisdom of a Buddha). They are endowed with wisdom free from ignorance, clear and bright eloquence, hear and uphold all dharmas, and are able to distinguish all worlds. They obtain immeasurable bodies equal to the Dharma realm (Dharma realm: the space where all phenomena exist), and in a single thought, they can fill the entire Dharma realm; their subtle voices pervade the immeasurable and boundless Dharma realm, and the retinue they manifest also fills the Dharma realm. They cultivate pure Bodhisattva deeds equal to the Dharma realm, obtain the abodes of immeasurable Bodhisattvas equal to the Dharma realm, obtain immeasurable definitive dharmas equal to the Dharma realm, learn immeasurable dharmas equal to the Dharma realm, ultimately reaching perfection, abide in immeasurable Bodhisattva practices equal to the Dharma realm, and dedicate their merits to the inner practices of immeasurable Bodhisattvas equal to the Dharma realm. The Bodhisattva Mahasattvas dedicate their roots of goodness in this way, enabling all sentient beings to be endowed with all-knowing wisdom (Sarvajna: all-knowing wisdom, the wisdom of a Buddha), and to abide in all-knowing wisdom. Furthermore, Bodhisattva Mahasattvas dedicate their roots of goodness in this way: they see immeasurable Buddhas equal to the Dharma realm, tame immeasurable sentient beings equal to the Dharma realm, adorn and purify immeasurable Buddha lands (Buddha lands: the worlds where Buddhas teach) equal to the Dharma realm, obtain immeasurable Bodhisattva wisdom equal to the Dharma realm, obtain immeasurable fearlessness equal to the Dharma realm, obtain immeasurable profound eloquence equal to the Dharma realm, obtain immeasurable Dharanis (Dharani: the power to uphold all good dharmas and prevent all evil dharmas) of all Bodhisattvas equal to the Dharma realm, obtain immeasurable inconceivable abodes of Bodhisattvas equal to the Dharma realm, are endowed with immeasurable treasures of merit equal to the Dharma realm, and are endowed with immeasurable roots of goodness of true meaning equal to the Dharma realm. Bodhisattva Mahasattvas also think: 『With these roots of goodness, may all sentient beings obtain these dharmas, be fully endowed, and be no different from me; may all practices be equal, merits be equal, wisdom be equal, strength be equal, fearlessness be equal, freedom be equal, enlightenment be equal, teaching be equal, true meaning be equal, discussions be equal, and supernatural powers be equal.』 The Bodhisattva Mahasattvas' roots of goodness
如是迴向。
「複次，菩薩摩訶薩以此善根如是迴向：如法界無量，出生智慧亦復如是；如法界無量，所見諸佛亦復如是；如法界無量，往諸佛剎亦復如是；如法界無量，菩薩所行亦復如是；如法界不可斷，得一切智亦復如是；如法界等一，得一切智亦復如是；如法界自然清凈，令一切眾生清凈亦復如是；如法界隨順悉至一切，令一切眾生行普賢菩薩行亦復如是；如法界莊嚴一切眾生，令一切眾生得普賢菩薩莊嚴亦復如是；如法界不可壞，令一切眾生得不壞善根亦復如是。
「複次，菩薩摩訶薩以此善根如是迴向：令一切諸佛菩薩皆悉歡喜，令諸善根趣薩婆若，令諸善根趣一切智，至一切道，令一切眾生常見諸佛。
「菩薩摩訶薩以此善根如是迴向：見一切佛能作佛事故迴向、見一切佛不于佛事生住著心故迴向、見一切佛悉令眾生普得清凈故迴向、見一切佛悉能了知故迴向、見一切佛悉無所著故迴向、見一切佛悉能分別無礙法故迴向、見一切佛具普賢行故迴向、見一切佛未曾失時故迴向、見一切佛出生菩薩無量諸力故迴向、見一切佛不忘其法故迴向。以此善根如是迴向：解法界無生，解法界無自性，解法界如如，解法界無依，解法界無妄，解法界離相，解法界寂靜，解法界無處所，解法界無去無集
【現代漢語翻譯】 現代漢語譯本 如此迴向。
『再者，菩薩摩訶薩以這善根如此迴向：如同法界無量，所生智慧也如此無量；如同法界無量，所見諸佛也如此無量；如同法界無量，前往諸佛剎土也如此無量；如同法界無量，菩薩所行也如此無量；如同法界不可斷絕，證得一切智也如此不可斷絕；如同法界平等唯一，證得一切智也如此平等唯一；如同法界自然清凈，令一切眾生清凈也如此自然清凈；如同法界隨順遍至一切，令一切眾生修行普賢菩薩行也如此隨順遍至一切；如同法界莊嚴一切眾生，令一切眾生獲得普賢菩薩的莊嚴也如此莊嚴；如同法界不可毀壞，令一切眾生獲得不壞的善根也如此不可毀壞。
『再者，菩薩摩訶薩以這善根如此迴向：令一切諸佛菩薩都歡喜，令諸善根趨向薩婆若（一切智），令諸善根趨向一切智，到達一切道，令一切眾生常見諸佛。
『菩薩摩訶薩以這善根如此迴向：見到一切佛能作佛事而回向，見到一切佛不因佛事而生執著心而回向，見到一切佛都令眾生普遍得到清凈而回向，見到一切佛都能了知一切而回向，見到一切佛都無所執著而回向，見到一切佛都能分別無礙之法而回向，見到一切佛具足普賢行而回向，見到一切佛未曾錯過時機而回向，見到一切佛出生菩薩無量諸力而回向，見到一切佛不忘其法而回向。以這善根如此迴向：理解法界無生，理解法界無自性，理解法界如如（真如），理解法界無所依，理解法界無虛妄，理解法界離一切相，理解法界寂靜，理解法界無處所，理解法界無去無集。
【English Translation】 English version Thus, they dedicate the merit.
'Furthermore, the Bodhisattva Mahasattva dedicates this root of good in this way: Just as the Dharma Realm is immeasurable, so too is the wisdom that arises; just as the Dharma Realm is immeasurable, so too are the Buddhas seen; just as the Dharma Realm is immeasurable, so too is the going to the Buddha lands; just as the Dharma Realm is immeasurable, so too is the practice of the Bodhisattvas; just as the Dharma Realm cannot be severed, so too is the attainment of all-knowing wisdom; just as the Dharma Realm is equal and one, so too is the attainment of all-knowing wisdom; just as the Dharma Realm is naturally pure, so too is the purification of all sentient beings; just as the Dharma Realm accords with and reaches all, so too does it cause all sentient beings to practice the conduct of Samantabhadra Bodhisattva; just as the Dharma Realm adorns all sentient beings, so too does it cause all sentient beings to attain the adornment of Samantabhadra Bodhisattva; just as the Dharma Realm is indestructible, so too does it cause all sentient beings to attain indestructible roots of good.
'Furthermore, the Bodhisattva Mahasattva dedicates this root of good in this way: May all Buddhas and Bodhisattvas be joyful, may all roots of good go towards Sarvajna (all-knowing wisdom), may all roots of good go towards all-knowing wisdom, reach all paths, and may all sentient beings always see the Buddhas.
'The Bodhisattva Mahasattva dedicates this root of good in this way: Dedicating to seeing all Buddhas being able to do Buddha-works, dedicating to seeing all Buddhas not giving rise to attachment in their minds regarding Buddha-works, dedicating to seeing all Buddhas universally causing sentient beings to attain purity, dedicating to seeing all Buddhas being able to understand everything, dedicating to seeing all Buddhas being without any attachments, dedicating to seeing all Buddhas being able to distinguish unobstructed dharmas, dedicating to seeing all Buddhas possessing the conduct of Samantabhadra, dedicating to seeing all Buddhas never missing the right time, dedicating to seeing all Buddhas giving rise to the immeasurable powers of Bodhisattvas, dedicating to seeing all Buddhas not forgetting their dharmas. With this root of good, they dedicate in this way: understanding the Dharma Realm as unarisen, understanding the Dharma Realm as without self-nature, understanding the Dharma Realm as Suchness, understanding the Dharma Realm as without reliance, understanding the Dharma Realm as without falsehood, understanding the Dharma Realm as apart from all characteristics, understanding the Dharma Realm as tranquil, understanding the Dharma Realm as without location, understanding the Dharma Realm as without going or gathering.'
，解法界無壞。
「複次，菩薩摩訶薩善根如是迴向：以此法施所攝善根，令一切眾產生大法師，住一切佛無量自在；令一切眾生作無上法師，安立眾生於一切智；令一切眾產生無壞法師，一切問難無能窮盡；令一切眾生作無礙法師，具足諸法無礙照明；令一切眾生作智藏法師，巧方便說一切佛法；令一切眾產生就如來自在法師，能善巧說諸如來智；令一切眾生作凈眼法師，廣說實法不由他教；令一切眾生作正持佛法法師，具足說法，不失一味；令一切眾生作離相法師，以諸妙相而自莊嚴，放無量光廣說諸法；令一切眾生作大身法師，一身充滿無數佛剎，興大法雲，普雨佛法；令一切眾生作不失佛法大海法師，一切世間無能壞者；令一切眾生作具足圓滿日光法師，放佛慧光悉能顯照一切諸法；令一切眾生作隨順問答法師，善巧方便廣說諸法；令一切眾生作究竟眾行到彼岸法師，善巧方便開無量法藏；令一切眾生作建立正法法師，分別演說如來道智；令一切眾生作了達諸法法師，讚歎功德不可窮盡；令一切眾生作不虛誑法師，入深真妙諸方便際；令一切眾生作善覺魔事法師，悉能壞散一切諸魔；令一切眾生作諸佛攝護法師，未曾暫起我、我所心；令一切眾生作安隱正法法師，悉得菩薩一切願力。菩薩摩訶薩以此善
【現代漢語翻譯】 現代漢語譯本：，解脫法界，使其不受損害。
『再者，菩薩摩訶薩如此迴向善根：以這法佈施所攝的善根，愿一切眾生都成為大法師，安住於一切佛的無量自在；愿一切眾生都成為無上法師，使眾生安立於一切智慧；愿一切眾生都成為無壞法師，一切問難都無法窮盡；愿一切眾生都成為無礙法師，具足諸法無礙的照明；愿一切眾生都成為智藏法師，巧妙方便地說一切佛法；愿一切眾生都成就如來自在法師，能善巧地說諸如來智慧；愿一切眾生都成為凈眼法師，廣泛宣說真實之法，不依賴他人的教導；愿一切眾生都成為正持佛法的法師，具足說法，不失一味；愿一切眾生都成為離相法師，以諸妙相而自我莊嚴，放出無量光明，廣泛宣說諸法；愿一切眾生都成為大身法師，一身充滿無數佛剎，興起大法雲，普降佛法；愿一切眾生都成為不失佛法大海的法師，一切世間都無法破壞；愿一切眾生都成為具足圓滿日光法師，放出佛的智慧之光，能夠照亮一切諸法；愿一切眾生都成為隨順問答的法師，善巧方便地廣泛宣說諸法；愿一切眾生都成為究竟眾行到彼岸的法師，善巧方便地開啟無量法藏；愿一切眾生都成為建立正法的法師，分別演說如來道智；愿一切眾生都成為通達諸法的法師，讚歎功德不可窮盡；愿一切眾生都成為不虛誑的法師，進入深邃真實微妙的諸方便之境；愿一切眾生都成為善覺魔事的法師，能夠摧毀一切諸魔；愿一切眾生都成為諸佛攝護的法師，未曾暫時生起我、我所之心；愿一切眾生都成為安穩正法的法師，都獲得菩薩的一切願力。菩薩摩訶薩以此善』
【English Translation】 English version: , liberating the Dharma realm without harm.
'Furthermore, the Bodhisattva Mahasattva dedicates their roots of goodness in this way: With the roots of goodness gathered from this Dharma giving, may all beings become great Dharma masters, dwelling in the immeasurable freedom of all Buddhas; may all beings become supreme Dharma masters, establishing beings in all wisdom; may all beings become indestructible Dharma masters, whose questions and answers are inexhaustible; may all beings become unobstructed Dharma masters, possessing unobstructed illumination of all Dharmas; may all beings become Dharma masters who are treasuries of wisdom, skillfully expounding all the Buddha's teachings; may all beings achieve the Tathagata's free Dharma master, able to skillfully explain the wisdom of all Tathagatas; may all beings become Dharma masters with pure eyes, widely proclaiming the true Dharma without relying on others' teachings; may all beings become Dharma masters who uphold the Buddha's Dharma correctly, fully expounding the Dharma without losing a single flavor; may all beings become Dharma masters who are free from characteristics, adorning themselves with wondrous characteristics, emitting immeasurable light, and widely proclaiming all Dharmas; may all beings become Dharma masters with great bodies, filling countless Buddha lands with one body, raising great Dharma clouds, and universally raining down the Buddha's Dharma; may all beings become Dharma masters who do not lose the ocean of the Buddha's Dharma, which cannot be destroyed by anything in the world; may all beings become Dharma masters with complete and perfect sunlight, emitting the light of the Buddha's wisdom, able to illuminate all Dharmas; may all beings become Dharma masters who follow questions and answers, skillfully and widely expounding all Dharmas; may all beings become Dharma masters who ultimately reach the other shore of all practices, skillfully opening immeasurable Dharma treasuries; may all beings become Dharma masters who establish the true Dharma, separately expounding the Tathagata's path of wisdom; may all beings become Dharma masters who understand all Dharmas, whose praises of merit are inexhaustible; may all beings become Dharma masters who are not false or deceptive, entering the profound, true, and wondrous realms of all skillful means; may all beings become Dharma masters who are aware of demonic activities, able to destroy all demons; may all beings become Dharma masters who are protected by all Buddhas, never for a moment giving rise to the thought of 'I' or 'mine'; may all beings become Dharma masters of peaceful and correct Dharma, all attaining the Bodhisattva's vows. The Bodhisattva Mahasattva with this good'
根如是迴向：不選擇業故迴向，不選擇報故迴向，不選擇愿故迴向，不選擇法故迴向，不選擇事故迴向，不選擇因故迴向，不選擇成法故迴向，不選擇名身、味身、句身故迴向，不選擇迴向故迴向，不選擇義故迴向。◎
大方廣佛華嚴經卷第二十一 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二十二
東晉天竺三藏佛馱跋陀羅譯
金剛幢菩薩十回向品第二十一之九
「◎菩薩摩訶薩以此善根如是迴向：不著色故迴向；不著聲、香、味、觸、法故迴向；不求生天故迴向；不求欲樂故迴向；不著欲境界故迴向；不求眷屬故迴向；不求自在故迴向；不求生死樂故迴向；不著生死故迴向；不著死此生彼故迴向；不求三有樂故迴向；不求欲相應故迴向；不求樂處故迴向；不毒心故迴向；不壞善根故迴向；不依三界故迴向；不味著諸禪解脫三昧正受故迴向；不求住聲聞、緣覺乘故迴向；但欲調伏一切眾生滿足薩婆若究竟無礙智故迴向；欲令一切善根清凈無礙故迴向；欲令一切眾生超出生死，得大乘智故迴向；欲滿足金剛菩提心故迴向；欲究竟成就不死法故迴向；欲無量莊嚴諸佛種姓示現一切智自在故迴向；欲具足菩薩一切法明神力自在故迴向；欲於法界、虛
【現代漢語翻譯】 現代漢語譯本 菩薩這樣迴向：不執著于業而回向，不執著于果報而回向，不執著于願望而回向，不執著于佛法而回向，不執著於事物而回向，不執著于因緣而回向，不執著于成就之法而回向，不執著于名身（nama-kaya，指名稱的集合）、味身（rasa-kaya，指味道的集合）、句身（vyañjana-kaya，指語句的集合）而回向，不執著于迴向本身而回向，不執著于意義而回向。
菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）以這樣的善根如此迴向：不執著於色（rupa，物質現象）而回向；不執著于聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparsha，觸感）、法（dharma，概念）而回向；不爲了求生天界而回向；不爲了追求慾望的快樂而回向；不執著于慾望的境界而回向；不爲了追求眷屬而回向；不爲了追求自在而回向；不爲了追求生死輪迴的快樂而回向；不執著于生死輪迴而回向；不執著于死後生於他處而回向；不爲了追求三有（trai-bhava，欲界、色界、無色界）的快樂而回向；不爲了追求與慾望相應的快樂而回向；不爲了追求快樂的處所而回向；不以嗔恨心而回向；不破壞善根而回向；不依賴於三界（tri-dhatu，欲界、色界、無色界）而回向；不貪著于各種禪定（dhyana）、解脫（vimoksha）、三昧（samadhi）、正受（samapatti）而回向；不爲了安住于聲聞（shravaka，聽聞佛法而修行者）、緣覺（pratyekabuddha，獨自覺悟者）的乘（yana，教法）而回向；只是爲了調伏一切眾生，圓滿薩婆若（sarvajña，一切智），究竟無礙的智慧而回向；爲了使一切善根清凈無礙而回向；爲了使一切眾生超越生死，獲得大乘（mahayana，菩薩乘）的智慧而回向；爲了圓滿金剛菩提心（vajra-bodhicitta，堅固的菩提心）而回向；爲了究竟成就無死之法而回向；爲了以無量的莊嚴來顯示諸佛的種姓，示現一切智的自在而回向；爲了具足菩薩的一切法明（dharma-vidya，對佛法的明瞭）和神通自在而回向；爲了在法界（dharma-dhatu，宇宙的真實本質）、虛空
【English Translation】 English version Thus does the root of merit dedicate: not dedicating by choosing karma, not dedicating by choosing retribution, not dedicating by choosing vows, not dedicating by choosing dharma, not dedicating by choosing events, not dedicating by choosing causes, not dedicating by choosing accomplished dharmas, not dedicating by choosing name-body (nama-kaya), taste-body (rasa-kaya), sentence-body (vyañjana-kaya), not dedicating by choosing dedication itself, not dedicating by choosing meaning.
The Bodhisattva-Mahasattva (great Bodhisattva) dedicates this root of goodness thus: dedicating without attachment to form (rupa); dedicating without attachment to sound (shabda), smell (gandha), taste (rasa), touch (sparsha), and dharma (concept); dedicating without seeking birth in heavens; dedicating without seeking sensual pleasures; dedicating without attachment to the realm of desire; dedicating without seeking retinue; dedicating without seeking autonomy; dedicating without seeking the pleasure of birth and death; dedicating without attachment to birth and death; dedicating without attachment to dying here and being born there; dedicating without seeking the pleasure of the three realms of existence (trai-bhava); dedicating without seeking pleasure associated with desire; dedicating without seeking a place of pleasure; dedicating without a mind of hatred; dedicating without destroying roots of goodness; dedicating without relying on the three realms (tri-dhatu); dedicating without being attached to various states of dhyana (meditation), vimoksha (liberation), samadhi (concentration), and samapatti (attainment); dedicating without seeking to abide in the vehicle (yana) of the Shravakas (hearers) and Pratyekabuddhas (solitary realizers); but dedicating only to tame all sentient beings, to fulfill sarvajña (omniscience), and to attain ultimate unobstructed wisdom; dedicating to make all roots of goodness pure and unobstructed; dedicating to enable all sentient beings to transcend birth and death and attain the wisdom of the Mahayana (Great Vehicle); dedicating to fulfill the vajra-bodhicitta (diamond-like bodhi mind); dedicating to ultimately accomplish the deathless dharma; dedicating to manifest the lineage of all Buddhas with immeasurable adornments, and to demonstrate the autonomy of omniscience; dedicating to fully possess all the dharma-vidya (knowledge of dharma) and miraculous powers of a Bodhisattva; dedicating to be in the dharma-dhatu (the realm of reality), the void
空界等一切佛剎行普賢行而不退轉，以離癡金剛大莊嚴而自莊嚴，安住普賢菩薩地故迴向；欲盡未來劫行普賢行度脫眾生，示現一切諸佛莊嚴行地安住不斷故迴向。
「菩薩摩訶薩如是平等心迴向；平等法心迴向；一切眾生無量心迴向；無諍心迴向；無所有心迴向；不亂心迴向；等入三世心迴向；於三世諸佛種姓心迴向；得不死神通心迴向；得如來涅槃心迴向；令一切眾生離地獄、餓鬼、畜生、閻羅王處故迴向；令一切眾生除滅障道法故迴向；令一切眾生悉具善根歡喜故迴向；欲不失轉法輪時故迴向；欲令一切眾產生十力輪到彼岸故迴向；欲令滿足無量無邊菩薩清凈法愿故迴向；欲令成就善知識器，隨順一切善知識教具菩提心寶故迴向；欲令一切住佛深法，正直修習一切佛法，具足無上智慧光明故迴向；欲令一切菩薩無礙慧明常現在前故迴向；欲令一切常見諸佛現在前故迴向；欲令一切得明凈法門故迴向；欲令一切離諸恐怖，具無所畏菩提心門故迴向；欲令一切得菩薩不可思議諸住智門故迴向；欲令一切大悲救護悉得清凈故迴向；欲令一切無餘佛剎皆悉莊嚴故迴向；欲令一切除滅一切魔業鉤餌及魔巧術故迴向；欲令一切修菩薩行，不著一切佛剎故迴向；欲令一切度一切佛法，得一切智廣大心故迴向。菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本 以空界等同的一切佛剎（佛所居住的國土）為目標，修行普賢菩薩（象徵一切菩薩行愿的菩薩）的行持而不退轉，以遠離愚癡的金剛般的大莊嚴來莊嚴自身，安住于普賢菩薩的境界，因此而回向；爲了在未來無盡的劫數中修行普賢菩薩的行持，度脫一切眾生，示現一切諸佛莊嚴的行持，安住於此而不間斷，因此而回向。 菩薩摩訶薩（偉大的菩薩）如此以平等心迴向；以平等法心迴向；以對一切眾生無量的心迴向；以無諍的心迴向；以無所執著的心迴向；以不散亂的心迴向；以等同進入三世的心迴向；以對三世諸佛的種姓的心迴向；以獲得不死神通的心迴向；以獲得如來（佛的稱號）涅槃的心迴向；爲了使一切眾生脫離地獄、餓鬼、畜生、閻羅王（地獄之主）的處境而回向；爲了使一切眾生消除障礙修道的法而回向；爲了使一切眾生都具備善根而歡喜而回向；爲了不失去轉法輪（佛陀教法的傳播）的時機而回向；爲了使一切眾生都能成就十力輪（佛陀的十種力量）到達彼岸而回向；爲了使無量無邊的菩薩清凈的法愿得以滿足而回向；爲了成就善知識（引導修行的人）的器量，隨順一切善知識的教導，具備菩提心（覺悟之心）的珍寶而回向；爲了使一切眾生安住于佛陀甚深的教法，正直地修習一切佛法，具備無上的智慧光明而回向；爲了使一切菩薩無礙的智慧光明常在眼前而回向；爲了使一切眾生常見諸佛現在眼前而回向；爲了使一切眾生獲得明凈的法門而回向；爲了使一切眾生遠離一切恐怖，具備無所畏懼的菩提心門而回向；爲了使一切眾生獲得菩薩不可思議的各種安住的智慧之門而回向；爲了使一切大悲救護都得到清凈而回向；爲了使一切無餘的佛剎都得到莊嚴而回向；爲了使一切眾生消除一切魔業的鉤餌和魔的巧術而回向；爲了使一切眾生修行菩薩行，不執著於一切佛剎而回向；爲了使一切眾生度脫一切佛法，獲得一切智的廣大心而回向。菩薩摩訶薩
【English Translation】 English version They dedicate their merit by practicing the conduct of Samantabhadra (a bodhisattva symbolizing the practice and vows of all bodhisattvas) without regression, in all Buddha-lands (the lands where Buddhas reside) that are like the space realm, adorning themselves with the great adornment of diamond-like detachment from ignorance, and abiding in the stage of Samantabhadra Bodhisattva; they dedicate their merit to practice the conduct of Samantabhadra for endless future kalpas (eons), to liberate all sentient beings, to manifest the adornment of all Buddhas' conduct, and to abide in it without interruption. The Bodhisattva Mahasattvas (great bodhisattvas) thus dedicate their merit with an equal mind; they dedicate their merit with an equal Dharma mind; they dedicate their merit with an immeasurable mind towards all sentient beings; they dedicate their merit with a non-contentious mind; they dedicate their merit with a non-attachment mind; they dedicate their merit with a non-distracted mind; they dedicate their merit with a mind that equally enters the three times; they dedicate their merit with a mind towards the lineage of the Buddhas of the three times; they dedicate their merit with a mind to attain immortal supernatural powers; they dedicate their merit with a mind to attain the Nirvana of the Tathagata (another name for the Buddha); they dedicate their merit to liberate all sentient beings from the realms of hell, hungry ghosts, animals, and Yama (the lord of hell); they dedicate their merit to eliminate all obstacles to the path for all sentient beings; they dedicate their merit to make all sentient beings joyful with good roots; they dedicate their merit to not lose the time to turn the Dharma wheel (the propagation of the Buddha's teachings); they dedicate their merit to enable all sentient beings to achieve the wheel of ten powers (the ten powers of the Buddha) and reach the other shore; they dedicate their merit to fulfill the immeasurable and boundless pure Dharma vows of the bodhisattvas; they dedicate their merit to become vessels of good teachers (spiritual guides), to follow the teachings of all good teachers, and to possess the treasure of Bodhicitta (the mind of enlightenment); they dedicate their merit to enable all sentient beings to abide in the profound Dharma of the Buddha, to practice all the Buddha's teachings with integrity, and to possess the light of supreme wisdom; they dedicate their merit to enable the unobstructed wisdom light of all bodhisattvas to always be present; they dedicate their merit to enable all sentient beings to always see the Buddhas present before them; they dedicate their merit to enable all sentient beings to attain clear and pure Dharma gates; they dedicate their merit to enable all sentient beings to be free from all fears and to possess the fearless Bodhicitta gate; they dedicate their merit to enable all sentient beings to attain the inconceivable abidings of wisdom gates of the bodhisattvas; they dedicate their merit to enable all great compassionate protections to be purified; they dedicate their merit to adorn all remaining Buddha-lands; they dedicate their merit to eliminate all the hooks, baits, and skillful tricks of all demonic activities; they dedicate their merit to enable all sentient beings to practice the bodhisattva path without attachment to any Buddha-lands; they dedicate their merit to enable all sentient beings to transcend all the Buddha's teachings and to attain the vast mind of all-knowing wisdom. The Bodhisattva Mahasattvas.
以此善根，欲令正念清凈故迴向；欲決定故迴向；欲攝取一切佛法分別了知故迴向；欲得無量無邊無礙智故迴向；欲得清凈正直心故迴向；欲令一切眾生修習大慈心故迴向；修習大悲心故迴向；修習喜心故迴向；修習舍心故迴向；得二種無礙解脫，安住善根故迴向；欲分別一切緣起法故迴向；欲分別緣起法，得法化生心故迴向；欲得勇猛幢心故迴向；欲得不壞幢藏故迴向；欲壞一切魔故迴向；欲得一切清凈無礙法心故迴向；欲行一切菩薩行得不退轉心故迴向；欲得樂求勝妙心故迴向；欲得一切功德法自在智樂，求一切智故迴向；欲滿一切愿、滅一切惡，受離垢記，得佛自在，為一切眾生轉不退法輪故迴向；欲令如來諸妙勝法無量智慧日光莊嚴大智光明普照一切眾生法界故迴向；欲調伏一切眾生皆悉歡喜成就大愿，盡未來劫行菩薩行，滅諸煩惱，離垢清凈，壞裂愛網，除愚癡闇，具足離垢無礙之法，修行菩薩不退轉行，得一切種智故迴向；欲令一切眾生得無礙無上妙智慧身，示現無量諸佛身故迴向。菩薩摩訶薩善根如是迴向，不著五欲，不依三界。何以故？菩薩摩訶薩以無染污善根迴向；遠離瞋恚善根迴向；舍離愚癡善根迴向；不可沮壞善根迴向；遠離憍慢善根迴向；除滅諂曲善根迴向；以正直心善根迴向；精勤修習善
【現代漢語翻譯】 現代漢語譯本 以此善根，爲了使正念清凈而回向；爲了使心意堅定而回向；爲了攝取一切佛法並分別了知而回向；爲了獲得無量無邊無礙的智慧而回向；爲了獲得清凈正直的心而回向；爲了使一切眾生修習大慈心而回向；修習大悲心而回向；修習喜心而回向；修習舍心而回向；爲了獲得兩種無礙解脫，安住于善根而回向；爲了分別一切緣起法而回向；爲了分別緣起法，獲得法化生心而回向；爲了獲得勇猛幢心而回向；爲了獲得不壞幢藏而回向；爲了摧毀一切魔而回向；爲了獲得一切清凈無礙的法心而回向；爲了行一切菩薩行，獲得不退轉心而回向；爲了獲得樂於追求殊勝美妙的心而回向；爲了獲得一切功德法自在智樂，追求一切智而回向；爲了圓滿一切願望、滅除一切惡行，接受離垢的授記，獲得佛的自在，為一切眾生轉不退轉法輪而回向；爲了使如來諸妙勝法無量智慧日光莊嚴的大智光明普照一切眾生法界而回向；爲了調伏一切眾生，使他們都歡喜成就大愿，在未來無盡的劫中行菩薩行，滅除諸煩惱，遠離垢染清凈，摧毀愛慾之網，去除愚癡的黑暗，具足離垢無礙之法，修行菩薩不退轉之行，獲得一切種智而回向；爲了使一切眾生獲得無礙無上妙智慧身，示現無量諸佛身而回向。菩薩摩訶薩（偉大的菩薩）的善根如此迴向，不執著於五欲（色、聲、香、味、觸），不依賴於三界（欲界、色界、無色界）。為什麼呢？菩薩摩訶薩以無染污的善根迴向；以遠離瞋恚的善根迴向；以舍離愚癡的善根迴向；以不可沮壞的善根迴向；以遠離憍慢的善根迴向；以除滅諂曲的善根迴向；以正直的心善根迴向；精勤修習善。
【English Translation】 English version With this root of good, I dedicate it to purify right mindfulness; I dedicate it to make my resolve firm; I dedicate it to grasp all the Buddha's teachings and understand them distinctly; I dedicate it to attain immeasurable, boundless, unobstructed wisdom; I dedicate it to attain a pure and upright mind; I dedicate it to enable all sentient beings to cultivate great loving-kindness; to cultivate great compassion; to cultivate joy; to cultivate equanimity; I dedicate it to attain two kinds of unobstructed liberation, and to abide in the root of good; I dedicate it to distinguish all conditioned arising; I dedicate it to distinguish conditioned arising and attain a mind born of Dharma; I dedicate it to attain a courageous banner-like mind; I dedicate it to attain an indestructible banner-store; I dedicate it to destroy all demons; I dedicate it to attain a mind of all pure and unobstructed Dharma; I dedicate it to practice all Bodhisattva practices and attain a non-retrogressing mind; I dedicate it to attain a mind that delights in seeking the supreme and wonderful; I dedicate it to attain the joy of the wisdom of all meritorious Dharma, and to seek all-knowing wisdom; I dedicate it to fulfill all vows, extinguish all evil, receive the prediction of being free from defilement, attain the freedom of a Buddha, and turn the non-retrogressing Dharma wheel for all sentient beings; I dedicate it to let the immeasurable wisdom sunlight of the Tathagata's (Buddha's) wonderful and supreme Dharma, adorned with great wisdom light, shine universally upon the Dharma realm of all sentient beings; I dedicate it to tame all sentient beings, so that they all joyfully accomplish great vows, practice Bodhisattva practices for endless future kalpas (eons), extinguish all afflictions, be free from defilement and pure, destroy the net of craving, remove the darkness of ignorance, possess the Dharma of being free from defilement and unobstructed, practice the non-retrogressing practice of a Bodhisattva, and attain all-knowing wisdom; I dedicate it to enable all sentient beings to attain an unobstructed, supreme, wonderful wisdom body, and to manifest immeasurable Buddha bodies. The Bodhisattva Mahasattva's (great Bodhisattva) root of good is dedicated in this way, not clinging to the five desires (form, sound, smell, taste, touch), not relying on the three realms (desire realm, form realm, formless realm). Why is this so? The Bodhisattva Mahasattva dedicates with a root of good that is free from defilement; dedicates with a root of good that is free from anger; dedicates with a root of good that is free from ignorance; dedicates with a root of good that cannot be destroyed; dedicates with a root of good that is free from arrogance; dedicates with a root of good that eliminates deceit; dedicates with a root of good that is an upright mind; diligently cultivates good.
根迴向。菩薩摩訶薩如是迴向時，得大歡喜；于菩薩行得正希望：趣摩訶薩道，具佛種姓，得佛智慧，離一切惡，降伏眾魔；悉能調伏一切眾生，令善知識皆悉歡喜；己所修愿皆悉成滿，請一切眾生，設大施會。◎
「◎複次，菩薩摩訶薩以此法施善根如是迴向：令一切眾生皆悉具足清凈法音，得柔軟音，得和悅音，得不可思議音，得可愛樂音，得充滿一切佛剎音，得不可思議功德莊嚴音，得滅高大散亂音，得充滿法界凈妙音，得攝一切眾生音；令一切眾生得無量音智；令一切眾生得清凈妙音；令一切眾生悉得音聲妙自在智；令一切眾生得一切莊嚴音；令一切眾生悉得妙音，眾生樂聞無有厭足；令一切眾生得解脫音，悉到彼岸；令一切眾生得歡喜音；令一切眾生得佛清凈語言音；令一切眾生得佛音聲，具妙辭辯遠離愚癡；令一切眾生得莊嚴諸法妙陀羅尼，於一一法說無量行，眷屬無數，充滿法界，悉能聞持不可思議金剛正法，廣分別說，能以無量句身、味身具足演說無量法藏，種種法相，住無著處，得諸法明；令一切眾生究竟薩婆若，攝一切法，以句身、味身於諸法義得自在音，于無礙音具足自在，得到彼岸；令一切眾生得無憂音聲，得無畏音聲，得無染污音聲，得功德音聲，得令眷屬歡喜音聲，得如法音聲，
【現代漢語翻譯】 現代漢語譯本 根迴向。菩薩摩訶薩（菩薩中的大菩薩）這樣迴向時，會得到極大的歡喜；對於菩薩的修行會產生真正的希望：趨向摩訶薩道（大菩薩之道），具備佛的種姓（成佛的潛質），獲得佛的智慧，遠離一切惡行，降伏所有魔障；能夠調伏一切眾生，使善知識都感到歡喜；自己所發的願望都能圓滿實現，邀請一切眾生，舉辦盛大的佈施法會。 ◎再次，菩薩摩訶薩以這種法佈施的善根這樣迴向：使一切眾生都具備清凈的法音，得到柔和的音聲，得到和諧悅耳的音聲，得到不可思議的音聲，得到令人喜愛的音聲，得到充滿一切佛剎（佛的國土）的音聲，得到以不可思議功德莊嚴的音聲，得到能滅除高亢散亂的音聲，得到充滿法界的清凈美妙的音聲，得到能攝受一切眾生的音聲；使一切眾生得到無量的音聲智慧；使一切眾生得到清凈美妙的音聲；使一切眾生都能得到音聲的奇妙自在智慧；使一切眾生得到一切莊嚴的音聲；使一切眾生都能得到美妙的音聲，眾生樂於聽聞而不會感到厭倦；使一切眾生得到解脫的音聲，都能到達彼岸；使一切眾生得到歡喜的音聲；使一切眾生得到佛的清凈語言音聲；使一切眾生得到佛的音聲，具備美妙的辭辯，遠離愚癡；使一切眾生得到莊嚴諸法的奇妙陀羅尼（總持法門），對於每一法都能說出無量的修行方法，眷屬無數，充滿法界，都能聽聞並受持不可思議的金剛正法，廣泛地分別解說，能夠以無量的句身、味身圓滿地演說無量的法藏，種種法的相狀，安住于無執著之處，獲得諸法的明瞭；使一切眾生最終達到薩婆若（一切智），攝受一切法，以句身、味身對於諸法的意義得到自在的音聲，對於無礙的音聲具備自在，到達彼岸；使一切眾生得到無憂的音聲，得到無畏的音聲，得到無染污的音聲，得到功德的音聲，得到使眷屬歡喜的音聲，得到如法的音聲。
【English Translation】 English version Root Dedication. When a Bodhisattva Mahasattva (a great Bodhisattva) dedicates merit in this way, they obtain great joy; they gain true hope in the Bodhisattva path: they proceed on the Mahasattva path, possess the Buddha's lineage (the potential to become a Buddha), obtain the wisdom of the Buddha, depart from all evil, subdue all demons; they are able to tame all sentient beings, causing all good teachers to rejoice; all their vows are fulfilled, and they invite all sentient beings to a great gathering of giving. ◎Furthermore, a Bodhisattva Mahasattva dedicates the roots of good from this Dharma giving in this way: may all sentient beings be endowed with pure Dharma sounds, obtain gentle sounds, obtain harmonious and pleasing sounds, obtain inconceivable sounds, obtain lovely and delightful sounds, obtain sounds that fill all Buddha-lands (Buddha's realms), obtain sounds adorned with inconceivable merits, obtain sounds that extinguish loud and scattered sounds, obtain pure and wonderful sounds that fill the Dharma realm, obtain sounds that gather all sentient beings; may all sentient beings obtain immeasurable sound wisdom; may all sentient beings obtain pure and wonderful sounds; may all sentient beings obtain the wonderful and free wisdom of sound; may all sentient beings obtain all adorned sounds; may all sentient beings obtain wonderful sounds that beings delight to hear without weariness; may all sentient beings obtain the sound of liberation, reaching the other shore; may all sentient beings obtain joyful sounds; may all sentient beings obtain the pure language sounds of the Buddha; may all sentient beings obtain the Buddha's sound, possessing wonderful eloquence, and departing from ignorance; may all sentient beings obtain the wonderful Dharani (mantra) that adorns all Dharmas, and for each Dharma, be able to speak of immeasurable practices, with countless retinue, filling the Dharma realm, able to hear and uphold the inconceivable Vajra (diamond) Right Dharma, widely explaining and expounding, able to fully expound immeasurable Dharma treasures with immeasurable sentence-bodies and taste-bodies, various Dharma characteristics, abiding in a place of non-attachment, obtaining clarity of all Dharmas; may all sentient beings ultimately attain Sarvajna (omniscience), gather all Dharmas, and with sentence-bodies and taste-bodies, obtain free sounds in the meaning of all Dharmas, possess freedom in unobstructed sounds, reaching the other shore; may all sentient beings obtain sounds free from worry, obtain fearless sounds, obtain undefiled sounds, obtain meritorious sounds, obtain sounds that delight their retinue, obtain sounds that are in accordance with the Dharma.
得諸佛法語言音聲，得疾除滅一切眾生疑網音聲，得具足辯才不斷音聲，得勝覺悟眾生音聲。
「複次，菩薩摩訶薩以此善根如是迴向：令一切眾生得凈法身；令一切眾生得凈妙功德；令一切眾生具諸相好；令一切眾生得凈業報；令一切眾生得清凈薩婆若心；令一切眾生得無量清凈菩提之心；令一切眾生得凈方便悉能分別眾生諸根；令一切眾生得清凈性；令一切眾生得清凈無礙行滿足諸愿；令一切眾生得清凈正念智慧不斷辯才。
「菩薩摩訶薩以此善根如是迴向：令一切眾生得如是等清凈妙身，所謂：明凈身、離濁身、究竟凈身、清凈身、離塵身、離種種塵身、離垢身、光明身、可愛樂身、無礙身，以如是身普應十方一切世界，示一切業，示現眾生，普照一切，示現一切猶如映象凈水之月，令一切眾生悉得如是凈妙之身。示現眾生菩薩諸行；示現眾生諸深妙法；示現眾生無量功德；示現眾生真實正道；示現眾生具足諸法；示現眾生一切大愿住於一剎；示現一切世界如來出世；示現一切諸佛神足自在；示現受持菩薩不思議解脫；示現普賢諸行一切愿智。菩薩摩訶薩善根如是迴向：令一切眾產生就一切功德智身。
「複次，菩薩摩訶薩以此法施所攝善根如是迴向：令一身遍一切世界，行菩薩行，眾生見
【現代漢語翻譯】 現代漢語譯本 獲得諸佛的法語言音聲，獲得迅速消除一切眾生疑惑的音聲，獲得具足辯才而不間斷的音聲，獲得殊勝覺悟眾生的音聲。
『再者，菩薩摩訶薩以這種善根如此迴向：令一切眾生獲得清凈的法身；令一切眾生獲得清凈微妙的功德；令一切眾生具足各種相好；令一切眾生獲得清凈的業報；令一切眾生獲得清凈的薩婆若（Sarvajna，一切智）心；令一切眾生獲得無量清凈的菩提之心；令一切眾生獲得清凈的方便，能夠分別眾生的各種根器；令一切眾生獲得清凈的自性；令一切眾生獲得清凈無礙的修行，滿足各種願望；令一切眾生獲得清凈的正念智慧，不間斷的辯才。
『菩薩摩訶薩以這種善根如此迴向：令一切眾生獲得像這樣清凈微妙的身體，即：明凈的身體、遠離污濁的身體、究竟清凈的身體、清凈的身體、遠離塵埃的身體、遠離各種塵埃的身體、遠離垢染的身體、光明的身體、可愛樂的身體、無障礙的身體，以這樣的身體普遍應化十方一切世界，示現一切業，示現眾生，普遍照耀一切，示現一切猶如鏡子中清凈的水月，令一切眾生都獲得這樣清凈微妙的身體。示現眾生菩薩的各種修行；示現眾生各種深奧微妙的法；示現眾生無量的功德；示現眾生真實的正道；示現眾生具足各種法；示現眾生一切大愿住於一個剎那；示現一切世界如來出世；示現一切諸佛的神足自在；示現受持菩薩不可思議的解脫；示現普賢（Samantabhadra）的各種修行和一切愿智。菩薩摩訶薩的善根如此迴向：令一切眾產生就一切功德智慧之身。
『再者，菩薩摩訶薩以這種法施所攝的善根如此迴向：令一身遍佈一切世界，行菩薩行，眾生見到』
【English Translation】 English version Attaining the language and sounds of all Buddhas' teachings, attaining the sound that swiftly eliminates all doubts of sentient beings, attaining the sound of complete and uninterrupted eloquence, attaining the sound that supremely awakens sentient beings.
'Furthermore, the Bodhisattva Mahasattva dedicates this root of goodness in this way: may all sentient beings attain a pure Dharma body; may all sentient beings attain pure and wondrous merits; may all sentient beings possess all excellent marks and characteristics; may all sentient beings attain pure karmic retribution; may all sentient beings attain a pure Sarvajna (all-knowing) mind; may all sentient beings attain immeasurable pure Bodhi mind; may all sentient beings attain pure skillful means, able to discern the various faculties of sentient beings; may all sentient beings attain pure nature; may all sentient beings attain pure and unobstructed practice, fulfilling all wishes; may all sentient beings attain pure right mindfulness, wisdom, and uninterrupted eloquence.'
'The Bodhisattva Mahasattva dedicates this root of goodness in this way: may all sentient beings attain such pure and wondrous bodies, namely: a bright and clear body, a body free from turbidity, an ultimately pure body, a clean body, a body free from dust, a body free from all kinds of dust, a body free from defilement, a luminous body, a lovely and desirable body, an unobstructed body. With such a body, may they universally respond to all worlds in the ten directions, demonstrating all actions, appearing to sentient beings, universally illuminating all, manifesting everything like the pure moon in a mirror or clear water, so that all sentient beings may attain such pure and wondrous bodies. May they demonstrate to sentient beings the various practices of Bodhisattvas; demonstrate to sentient beings the various profound and wondrous Dharmas; demonstrate to sentient beings immeasurable merits; demonstrate to sentient beings the true and righteous path; demonstrate to sentient beings the completeness of all Dharmas; demonstrate to sentient beings all great vows abiding in a single moment; demonstrate the appearance of Tathagatas in all worlds; demonstrate the supernatural powers and freedom of all Buddhas; demonstrate the inconceivable liberation of Bodhisattvas who uphold and maintain the teachings; demonstrate the various practices and all-encompassing wisdom of Samantabhadra. The Bodhisattva Mahasattva dedicates this root of goodness in this way: may all sentient beings achieve a body of all merits and wisdom.'
'Furthermore, the Bodhisattva Mahasattva dedicates the root of goodness accumulated through this Dharma giving in this way: may one body pervade all worlds, practicing the Bodhisattva path, and may sentient beings see'
者，皆悉不空，得不退轉菩提之心；令一切眾生隨順真實，得不壞心；令一切眾生於一切世界盡未來劫，行菩薩道而無厭足。具法界等大慈悲心，教化眾生未曾失時。分別諸根，念善知識於一念中，悉見現在一切諸佛正念如來，未曾暫舍。修諸善根無有虛欺，安立眾生於一切智，悉得不退清凈法輪，悉得一切諸佛法明，受持一切諸佛法雨，行菩薩行。入一切眾生，入一切剎，入一切法，入一切世間，入一切三世，入一切眾生諸業報智，入一切菩薩巧方便智，入一切菩薩出生智，入一切菩薩凈境界智，入一切佛住持境界，入一切無量無邊法界修菩薩行，安住諸住；是為菩薩摩訶薩法施善根迴向。
「複次，菩薩摩訶薩修善根業如是迴向：令一切佛剎皆悉清凈，以無量莊嚴具而莊嚴之；令一佛剎廣大如法界，如一佛剎，一切佛剎亦復如是。得最正覺於一佛剎，悉皆顯現一切佛剎，如一佛剎，一切佛剎亦復如是。彼一一剎以法界等諸莊嚴具而莊嚴之：無量阿僧祇眾寶莊嚴；無量阿僧祇清凈眾寶高座，諸妙寶衣以敷其上；無量阿僧祇眾妙寶帳，一切寶鈴諸寶垂帶以為莊嚴；無量寶蓋以張其上；無量寶雲雨一切寶，散眾寶華，見者無厭；無量妙寶以為欄楯，妙寶樓閣而莊嚴之；無量寶鈴自然演暢諸佛妙法；無量寶華周遍充
【現代漢語翻譯】 現代漢語譯本：這些菩薩都能夠不空過，獲得不退轉的菩提心；使一切眾生都能隨順真理，獲得不壞的信心；使一切眾生在一切世界，直到未來無盡的劫數，都能行菩薩道而永不滿足。他們具備等同於法界的大慈悲心，教化眾生從不失時機。他們能分辨眾生的根器，憶念善知識，在一念之間，都能見到現在一切諸佛，正念如來，從不曾片刻舍離。他們修習各種善根，沒有虛假欺騙，安立眾生於一切智慧，都能獲得不退轉的清凈法輪，都能獲得一切諸佛的法明，受持一切諸佛的法雨，行菩薩行。他們能入一切眾生，入一切佛剎，入一切法，入一切世間，入一切三世，入一切眾生諸業報的智慧，入一切菩薩的巧妙方便智慧，入一切菩薩的出生智慧，入一切菩薩的清凈境界智慧，入一切佛的住持境界，入一切無量無邊的法界，修菩薩行，安住于各種境界；這就是菩薩摩訶薩法施善根的迴向。 現代漢語譯本：『再者，菩薩摩訶薩修習善根的業，這樣迴向：使一切佛剎都清凈，用無量的莊嚴器具來莊嚴它們；使一個佛剎廣大如法界，像一個佛剎一樣，一切佛剎也都是這樣。在其中一個佛剎證得最正覺，能顯現一切佛剎，像一個佛剎一樣，一切佛剎也都是這樣。每一個佛剎都用法界等同的各種莊嚴器具來莊嚴：有無量阿僧祇（無數）的眾寶莊嚴；有無量阿僧祇的清凈眾寶高座，上面鋪著各種美妙的寶衣；有無量阿僧祇的各種美妙寶帳，用各種寶鈴和寶垂帶作為莊嚴；有無量寶蓋張在上面；有無量寶云降下一切寶物，散佈各種寶華，讓見到的人永不厭倦；有無量美妙的寶物作為欄桿，用美妙的寶樓閣來莊嚴；有無量寶鈴自然地宣揚諸佛的妙法；有無量寶華周遍充滿。
【English Translation】 English version: These Bodhisattvas are all not in vain, obtaining the heart of Bodhi that does not regress; enabling all sentient beings to follow the truth, obtaining an indestructible faith; enabling all sentient beings in all worlds, until the endless future kalpas, to practice the Bodhisattva path without ever being satisfied. They possess great compassion equal to the Dharma realm, teaching sentient beings without ever missing an opportunity. They can discern the faculties of sentient beings, remember good teachers, and in a single thought, they can see all the Buddhas of the present, the Tathagatas of right mindfulness, never abandoning them for even a moment. They cultivate all kinds of good roots, without falsehood or deception, establishing sentient beings in all wisdom, enabling them to obtain the pure Dharma wheel that does not regress, enabling them to obtain the Dharma light of all Buddhas, receiving the Dharma rain of all Buddhas, practicing the Bodhisattva path. They can enter all sentient beings, enter all Buddha lands, enter all Dharmas, enter all worlds, enter all three times, enter the wisdom of all sentient beings' karmic retributions, enter the skillful means wisdom of all Bodhisattvas, enter the birth wisdom of all Bodhisattvas, enter the pure realm wisdom of all Bodhisattvas, enter the abiding realm of all Buddhas, enter the immeasurable and boundless Dharma realm, practicing the Bodhisattva path, abiding in all states; this is the dedication of the Bodhisattva Mahasattva's good roots of Dharma giving. English version: Furthermore, the Bodhisattva Mahasattva cultivates the karma of good roots, dedicating it in this way: making all Buddha lands pure, adorning them with immeasurable ornaments; making one Buddha land as vast as the Dharma realm, and like one Buddha land, all Buddha lands are also like this. Attaining the most perfect enlightenment in one Buddha land, they can manifest all Buddha lands, and like one Buddha land, all Buddha lands are also like this. Each of these lands is adorned with various ornaments equal to the Dharma realm: adorned with immeasurable asamkhyas (countless) of various treasures; with immeasurable asamkhyas of pure treasure high seats, with various wonderful treasure garments spread upon them; with immeasurable asamkhyas of various wonderful treasure canopies, adorned with various treasure bells and treasure pendants; with immeasurable treasure canopies spread above them; with immeasurable treasure clouds raining down all treasures, scattering various treasure flowers, so that those who see them are never weary; with immeasurable wonderful treasures as railings, adorned with wonderful treasure pavilions; with immeasurable treasure bells naturally proclaiming the wonderful Dharma of the Buddhas; with immeasurable treasure flowers pervading and filling all.
滿，眾妙寶色以為莊嚴；無量寶樹充滿其剎，出生無量妙寶華果；無量妙寶以為宮殿，妙寶樓觀遍游諸剎；無量妙寶以為欄楯大寶莊嚴；無量妙寶為偏樓閣，一切凈寶而莊嚴之；無量寶門，種種寶鬘而嚴飾之；無量珍寶半月形像，悉以眾寶而莊嚴之；無量無數不可思議珍寶莊嚴，諸佛凈業善根所起；無量寶藏莊嚴，又以眾寶而莊嚴之；流出無量清凈寶河，常流正法未曾斷絕；無量法海周遍其剎，正法凈水湛然充滿；無量阿僧祇寶分陀利華皆悉充滿，自然演出正法華音；無量阿僧祇須彌寶山莊嚴，智慧須彌皆悉具足；無量阿僧祇八楞妙寶莊嚴，諸寶瓔珞以為垂帶；無量阿僧祇明凈寶莊嚴，放大慧光普照法界；無量阿僧祇寶鈴莊嚴，自然演出微妙音聲；無量阿僧祇眾寶階道以為莊嚴，菩薩妙寶皆悉充滿；無量阿僧祇寶繒莊嚴，不可思議寶色清凈建立；無量阿僧祇寶幢莊嚴，半月寶像而嚴飾之；無量阿僧祇寶幡莊嚴，悉能普雨無量寶幡；無量阿僧祇寶繒莊嚴充滿世界，莊飾虛空，敷無量阿僧祇細軟寶衣以為莊嚴；無量阿僧祇眾寶旋流以為莊嚴，示現菩薩清凈一切智眼；無量阿僧祇寶鬘莊嚴，一一寶鬘，百千菩薩以為嚴飾；無量阿僧祇眾寶宮殿莊嚴，悉能除滅諸處所愛；無量阿僧祇眾寶莊嚴，金剛摩尼以為嚴飾；無量阿僧祇雜
【現代漢語翻譯】 現代漢語譯本：充滿著各種奇妙的寶物色彩，用來莊嚴；無量的寶樹充滿了那個佛剎，生長出無量奇妙的寶華和果實；無量的奇妙寶物被用作宮殿，奇妙的寶樓觀遍佈各個佛剎；無量的奇妙寶物被用作欄桿，以大寶來莊嚴；無量的奇妙寶物被用作偏樓閣，一切清凈的寶物用來莊嚴它們；無量的寶門，用各種寶鬘來裝飾；無量珍寶呈現半月形狀，都用各種寶物來莊嚴；無量無數不可思議的珍寶莊嚴，是諸佛清凈的業和善根所產生的；無量的寶藏莊嚴，又用各種寶物來莊嚴；流出無量清凈的寶河，常流淌著正法，從未斷絕；無量的法海周遍那個佛剎，正法的凈水清澈地充滿其中；無量阿僧祇（意為無數）的寶分陀利華（一種蓮花）都充滿其中，自然地演奏出正法的華音；無量阿僧祇的須彌寶山（佛教中的聖山）莊嚴，智慧的須彌山都完全具備；無量阿僧祇的八楞奇妙寶物莊嚴，用各種寶瓔珞作為垂帶；無量阿僧祇的明凈寶物莊嚴，放出大智慧的光芒，普遍照耀法界；無量阿僧祇的寶鈴莊嚴，自然地演奏出微妙的音聲；無量阿僧祇的各種寶階道用來莊嚴，菩薩的奇妙寶物都充滿其中；無量阿僧祇的寶繒莊嚴，用不可思議的寶色清凈地建立；無量阿僧祇的寶幢莊嚴，用半月寶像來裝飾；無量阿僧祇的寶幡莊嚴，能夠普遍降下無量的寶幡；無量阿僧祇的寶繒莊嚴充滿世界，裝飾虛空，鋪設無量阿僧祇的細軟寶衣用來莊嚴；無量阿僧祇的各種寶物旋流用來莊嚴，示現菩薩清凈的一切智眼；無量阿僧祇的寶鬘莊嚴，每一個寶鬘，都有百千菩薩用來裝飾；無量阿僧祇的各種寶宮殿莊嚴，能夠消除所有地方的貪愛；無量阿僧祇的各種寶物莊嚴，用金剛摩尼（一種寶石）來裝飾；無量阿僧祇的雜
【English Translation】 English version: Filled with various wonderful precious colors for adornment; immeasurable precious trees fill that Buddha-land, giving rise to immeasurable wonderful precious flowers and fruits; immeasurable wonderful treasures are used as palaces, wonderful precious pavilions are found throughout all Buddha-lands; immeasurable wonderful treasures are used as railings, adorned with great treasures; immeasurable wonderful treasures are used as side pavilions, all pure treasures adorn them; immeasurable precious gates, adorned with various precious garlands; immeasurable precious jewels in the shape of half-moons, all adorned with various treasures; immeasurable, countless, and inconceivable precious adornments, arising from the pure karma and good roots of all Buddhas; immeasurable treasure store adornments, also adorned with various treasures; flowing out are immeasurable pure precious rivers, constantly flowing with the true Dharma, never ceasing; immeasurable Dharma seas pervade that Buddha-land, the pure water of the true Dharma is clear and full; immeasurable asamkhya (meaning countless) precious pundarika flowers (a type of lotus) are all filled, naturally playing the sound of the true Dharma; immeasurable asamkhya Sumeru precious mountains (holy mountains in Buddhism) adorn, the wisdom Sumeru mountains are all fully equipped; immeasurable asamkhya eight-edged wonderful treasures adorn, using various precious necklaces as hanging ornaments; immeasurable asamkhya bright and pure treasures adorn, emitting great wisdom light, universally illuminating the Dharma realm; immeasurable asamkhya precious bells adorn, naturally playing subtle sounds; immeasurable asamkhya various precious stairways are used for adornment, the wonderful treasures of Bodhisattvas are all filled within; immeasurable asamkhya precious banners adorn, established with inconceivable precious colors purely; immeasurable asamkhya precious canopies adorn, adorned with half-moon precious images; immeasurable asamkhya precious flags adorn, able to universally rain down immeasurable precious flags; immeasurable asamkhya precious banners adorn, filling the world, decorating the void, spreading immeasurable asamkhya soft precious garments for adornment; immeasurable asamkhya various precious swirls adorn, manifesting the pure all-knowing eyes of Bodhisattvas; immeasurable asamkhya precious garlands adorn, each precious garland, with hundreds of thousands of Bodhisattvas for adornment; immeasurable asamkhya various precious palaces adorn, able to eliminate all attachments to places; immeasurable asamkhya various precious adornments, adorned with vajra mani (a type of gem); immeasurable asamkhya mixed
寶莊嚴，示現無量清凈妙色；無量阿僧祇金剛圍山莊嚴，清凈明徹無所障礙；無量阿僧祇妙香莊嚴，其香普熏一切世界，出生無量阿僧祇諸變化身，一一化身與法界等，各放無量阿僧祇妙寶光明；一一光明出一切光，無量阿僧祇明凈寶光以為照耀，能發眾生凈智慧光；放無量阿僧祇無礙寶光，一一光明普照法界；無量阿僧祇眾寶莊嚴，一一寶中具一切寶；無量阿僧祇寶藏莊嚴，自然演說諸法寶藏；無量阿僧祇寶幢莊嚴，建立如來妙智慧幢；無量阿僧祇賢寶莊嚴，具足清凈大乘賢寶；無量阿僧祇寶園莊嚴，菩薩三昧清涼悅樂；無量阿僧祇諸妙寶音自然演出，一一音中出如來音，充滿十方無不聞者；無量阿僧祇寶像莊嚴，一一像身普放無量法寶光明；無量阿僧祇眾相莊嚴，一切眾相無相莊嚴；無量阿僧祇寶威儀莊嚴，見者樂求菩薩威儀；無量阿僧祇長養眾寶莊嚴，出生一切妙寶庫藏；無量阿僧祇眾寶安住莊嚴，一切眾寶而嚴飾之；無量阿僧祇寶衣莊嚴，皆悉普覆具足菩薩無量三昧；無量阿僧祇妙衣莊嚴，其發心者即得菩薩善現等諸陀羅尼；無量阿僧祇修寶莊嚴，悉能分別業寶報應，決定清凈；無量阿僧祇無礙知見妙寶莊嚴，若有見者悉得諸法清凈法眼；無量阿僧祇寶天冠莊嚴，具足成就智慧天冠；無量阿僧祇寶座莊嚴，成
【現代漢語翻譯】 現代漢語譯本 寶莊嚴（指佛的莊嚴），示現無量清凈美妙的色彩；無量阿僧祇（佛教數字單位，意為無數）金剛圍山莊嚴，清凈明亮，沒有任何障礙；無量阿僧祇美妙的香氣莊嚴，其香氣普遍薰染一切世界，產生無量阿僧祇各種變化之身，每一個變化之身都與法界（指宇宙）相等，各自放出無量阿僧祇美妙的寶光；每一道光明都發出一切光芒，用無量阿僧祇明凈的寶光來照耀，能夠啓發眾生清凈的智慧之光；放出無量阿僧祇無礙的寶光，每一道光明都普遍照耀法界；無量阿僧祇眾寶莊嚴，每一件寶物中都具備一切寶物；無量阿僧祇寶藏莊嚴，自然演說各種佛法寶藏；無量阿僧祇寶幢莊嚴，建立如來美妙的智慧之幢；無量阿僧祇賢寶莊嚴，具足清凈的大乘賢寶；無量阿僧祇寶園莊嚴，菩薩三昧（指禪定）清涼喜悅；無量阿僧祇各種美妙的寶音自然發出，每一個聲音中都發出如來的聲音，充滿十方，沒有聽不到的；無量阿僧祇寶像莊嚴，每一尊像身都普遍放出無量佛法寶光；無量阿僧祇眾相莊嚴，一切眾相都是無相的莊嚴；無量阿僧祇寶威儀莊嚴，見到的人都樂於追求菩薩的威儀；無量阿僧祇長養眾寶莊嚴，產生一切美妙的寶物庫藏；無量阿僧祇眾寶安住莊嚴，用一切寶物來裝飾；無量阿僧祇寶衣莊嚴，都普遍覆蓋，具足菩薩無量的三昧；無量阿僧祇美妙的衣莊嚴，那些發心的人就能得到菩薩善現等各種陀羅尼（指總持法門）；無量阿僧祇修寶莊嚴，都能夠分別業報的因果，決定清凈；無量阿僧祇無礙知見美妙的寶莊嚴，如果有見到的人，都能得到諸法清凈的法眼；無量阿僧祇寶天冠莊嚴，具足成就智慧的天冠；無量阿僧祇寶座莊嚴，成就
【English Translation】 English version The treasure adornment manifests immeasurable pure and wonderful colors; immeasurable asamkhya (a Buddhist numerical unit meaning countless) Vajra (diamond) mountain adornments, pure and bright, without any obstruction; immeasurable asamkhya wonderful fragrance adornments, their fragrance pervades all worlds, giving rise to immeasurable asamkhya transformation bodies, each transformation body being equal to the Dharmadhatu (the universe), each emitting immeasurable asamkhya wonderful precious light; each light emits all lights, using immeasurable asamkhya clear and pure precious light to illuminate, capable of awakening sentient beings' pure wisdom light; emitting immeasurable asamkhya unobstructed precious light, each light universally illuminating the Dharmadhatu; immeasurable asamkhya various treasure adornments, each treasure possessing all treasures; immeasurable asamkhya treasure store adornments, naturally expounding the various Dharma treasures; immeasurable asamkhya treasure banner adornments, establishing the Tathagata's (Buddha's) wonderful wisdom banner; immeasurable asamkhya virtuous treasure adornments, fully possessing the pure Mahayana (Great Vehicle) virtuous treasures; immeasurable asamkhya treasure garden adornments, the Bodhisattva's samadhi (meditative absorption) is cool and joyful; immeasurable asamkhya various wonderful treasure sounds naturally emanate, each sound emitting the Tathagata's sound, filling the ten directions, with none who do not hear; immeasurable asamkhya treasure image adornments, each image body universally emitting immeasurable Dharma treasure light; immeasurable asamkhya various form adornments, all forms are formless adornments; immeasurable asamkhya precious majestic adornments, those who see them are delighted to seek the Bodhisattva's majesty; immeasurable asamkhya nourishing treasure adornments, giving rise to all wonderful treasure storehouses; immeasurable asamkhya various treasure dwelling adornments, adorned with all treasures; immeasurable asamkhya precious garment adornments, all universally covering, fully possessing the Bodhisattva's immeasurable samadhis; immeasurable asamkhya wonderful garment adornments, those who generate the aspiration immediately obtain the Bodhisattva's 'Good Manifestation' and other dharanis (mantras); immeasurable asamkhya cultivation treasure adornments, all capable of distinguishing the karmic retribution, decisively pure; immeasurable asamkhya unobstructed knowledge and vision wonderful treasure adornments, if there are those who see them, they all obtain the pure Dharma eye of all dharmas; immeasurable asamkhya precious heavenly crown adornments, fully accomplishing the wisdom heavenly crown; immeasurable asamkhya precious seat adornments, accomplishing
佛清凈寶師子座；然無量阿僧祇明凈寶燈，具足明凈妙智慧燈；無量阿僧祇寶多羅樹莊嚴，一一多羅樹以寶瓔珞而嚴飾之；無量阿僧祇眾寶涼臺以為莊嚴；無量阿僧祇寶樹莊嚴，不思議鳥棲集其上出妙音聲；無量阿僧祇妙寶化華莊嚴，一一華上無量菩薩結跏趺坐遍游法界；無量阿僧祇果實莊嚴，具薩婆若大智慧果；無量阿僧祇眾寶聚落莊嚴，皆悉修習清凈正法；無量阿僧祇寶宅莊嚴，眾寶街巷人民充滿；無量阿僧祇大王寶都莊嚴，彼諸大王勇猛精進被大法鎧，于無上道堅固不退；無量阿僧祇寶舍莊嚴，除滅一切房室貪愛；無量阿僧祇寶衣莊嚴，隨意受用無所貪著；無量阿僧祇寶家莊嚴，舍家出家菩薩充滿其中；無量阿僧祇無厭足寶莊嚴，見者能生無量歡喜；無量阿僧祇寶輪莊嚴，放不思議智慧光明，轉不退輪；無量阿僧祇妙寶行樹莊嚴，以清凈因那尼羅寶而莊校之；無量阿僧祇寶地莊嚴，分別示現不思議寶；無量阿僧祇樂器莊嚴，出自然音充滿法界；無量阿僧祇樂器莊嚴，盡未來際常出法音，未曾斷絕；無量阿僧祇寶身莊嚴，充滿其剎，悉能受持一切法寶；無量阿僧祇清凈寶口莊嚴，具足一切功德藏寶，出無量阿僧祇凈寶言音，常說無量凈妙法寶；無量阿僧祇清凈寶心莊嚴，得正直寶，一切智愿皆悉充滿；無量阿僧祇
【現代漢語翻譯】 現代漢語譯本 佛陀的清凈寶師子座（佛陀的寶座）莊嚴無比；無數阿僧祇（極大的數字）明凈的寶燈，具備明凈的微妙智慧之光；無數阿僧祇寶多羅樹（一種棕櫚樹）莊嚴，每一棵多羅樹都用寶瓔珞裝飾；無數阿僧祇的寶涼臺作為莊嚴；無數阿僧祇的寶樹莊嚴，不可思議的鳥棲息其上發出美妙的聲音；無數阿僧祇的妙寶化華莊嚴，每一朵花上都有無數菩薩結跏趺坐，遍游法界；無數阿僧祇的果實莊嚴，具備薩婆若（一切智）的大智慧果；無數阿僧祇的眾寶聚落莊嚴，都修習清凈正法；無數阿僧祇的寶宅莊嚴，眾寶街巷人民充滿；無數阿僧祇的大王寶都莊嚴，那些大王勇猛精進，披著大法鎧甲，對於無上道堅固不退；無數阿僧祇的寶舍莊嚴，消除一切房室的貪愛；無數阿僧祇的寶衣莊嚴，隨意受用，沒有貪著；無數阿僧祇的寶家莊嚴，舍家出家的菩薩充滿其中；無數阿僧祇無厭足的寶莊嚴，見到的人能生出無量的歡喜；無數阿僧祇的寶輪莊嚴，放出不可思議的智慧光明，轉動不退的法輪；無數阿僧祇的妙寶行樹莊嚴，用清凈的因那尼羅寶（一種寶石）裝飾；無數阿僧祇的寶地莊嚴，分別示現不可思議的寶物；無數阿僧祇的樂器莊嚴，發出自然的聲音充滿法界；無數阿僧祇的樂器莊嚴，直到未來際都常發出法音，從未斷絕；無數阿僧祇的寶身莊嚴，充滿整個佛剎，都能受持一切法寶；無數阿僧祇的清凈寶口莊嚴，具備一切功德藏寶，發出無數阿僧祇的清凈寶言音，常說無數清凈微妙的法寶；無數阿僧祇的清凈寶心莊嚴，得到正直的寶，一切智慧的願望都充滿；無數阿僧祇
【English Translation】 English version The Buddha's pure jeweled lion throne is adorned; countless asamkhya (an extremely large number) of bright jeweled lamps, possessing bright and subtle wisdom light; countless asamkhya jeweled tala trees (a type of palm tree) are adorned, each tala tree decorated with jeweled necklaces; countless asamkhya jeweled cool terraces are used as adornments; countless asamkhya jeweled trees are adorned, with inconceivable birds perched on them, emitting wonderful sounds; countless asamkhya wonderful jeweled transformation flowers are adorned, on each flower countless Bodhisattvas sit in full lotus posture, traveling throughout the Dharma realm; countless asamkhya fruit adornments, possessing the great wisdom fruit of Sarvajna (omniscience); countless asamkhya jeweled settlements are adorned, all practicing pure Dharma; countless asamkhya jeweled mansions are adorned, with jeweled streets and alleys filled with people; countless asamkhya great king's jeweled capitals are adorned, those great kings are courageous and diligent, wearing the armor of the great Dharma, steadfast and unretreating in the supreme path; countless asamkhya jeweled dwellings are adorned, eliminating all attachment to rooms and houses; countless asamkhya jeweled garments are adorned, freely used without attachment; countless asamkhya jeweled homes are adorned, filled with Bodhisattvas who have left home; countless asamkhya inexhaustible jeweled adornments, those who see them generate immeasurable joy; countless asamkhya jeweled wheels are adorned, emitting inconceivable wisdom light, turning the non-retreating Dharma wheel; countless asamkhya wonderful jeweled rows of trees are adorned, decorated with pure Indranila jewels (a type of gemstone); countless asamkhya jeweled lands are adorned, separately displaying inconceivable treasures; countless asamkhya musical instruments are adorned, emitting natural sounds that fill the Dharma realm; countless asamkhya musical instruments are adorned, constantly emitting Dharma sounds until the end of the future, never ceasing; countless asamkhya jeweled bodies are adorned, filling the entire Buddha-land, all able to uphold all Dharma treasures; countless asamkhya pure jeweled mouths are adorned, possessing all merit treasures, emitting countless asamkhya pure jeweled speech sounds, constantly speaking countless pure and subtle Dharma treasures; countless asamkhya pure jeweled minds are adorned, obtaining the treasure of uprightness, all wishes for wisdom are fulfilled; countless asamkhya
清凈寶念莊嚴，除滅愚癡，得一切智無上寶王；無量阿僧祇清凈寶趣莊嚴，悉能攝受一切諸佛正法之寶；無量阿僧祇菩薩寶慧莊嚴，決定善知一切佛法；無量阿僧祇不放逸寶智慧莊嚴，一切智寶皆悉充滿；無量阿僧祇清凈寶眼莊嚴，於一切十力寶無所障礙；無量阿僧祇清凈寶耳莊嚴，善能聽聞一切法界微妙音聲而無障礙；無量阿僧祇清凈寶鼻莊嚴，聞凈寶香而無厭足；無量阿僧祇清凈寶廣長舌莊嚴，善說一切諸語言法；無量阿僧祇清凈寶身莊嚴，遊行十方而無掛礙；無量阿僧祇清凈寶意莊嚴，悉能修習普賢菩薩一切大愿；無量阿僧祇清凈寶音莊嚴，微妙音聲皆悉充滿一切世界；無量阿僧祇寶身業莊嚴，具足一切智慧寶業；無量阿僧祇寶口業莊嚴，廣說無量智慧妙寶；無量阿僧祇清凈寶意業莊嚴，究竟一切無礙寶智。
「菩薩摩訶薩復如是念：于彼一切諸如來剎，於一佛剎、一方、一毛道中成就無量無數不可思議清凈智慧。諸大菩薩皆悉充滿，如一佛剎、一方、一毛道盡虛空、法界等，一切佛剎，一切方，一切毛道亦復如是。是為菩薩摩訶薩迴向妙寶莊嚴一切佛剎，如寶莊嚴一切佛剎，廣說香莊嚴，乃至究竟無量清凈妙香意業無礙寶智亦復如是。廣說華莊嚴，乃至究竟凈華意業無礙寶智亦復如是。廣說鬘、涂香、
【現代漢語翻譯】 現代漢語譯本：清凈的寶念莊嚴，能夠消除愚癡，獲得一切智慧無上的寶王；無量阿僧祇（無數）清凈的寶趣莊嚴，能夠完全攝受一切諸佛的正法之寶；無量阿僧祇菩薩的寶慧莊嚴，能夠確定地善知一切佛法；無量阿僧祇不放逸的寶智慧莊嚴，一切智慧之寶都充滿其中；無量阿僧祇清凈的寶眼莊嚴，對於一切十力（如來十種力量）之寶沒有任何障礙；無量阿僧祇清凈的寶耳莊嚴，能夠善於聽聞一切法界微妙的聲音而沒有障礙；無量阿僧祇清凈的寶鼻莊嚴，聞到清凈的寶香而沒有厭足；無量阿僧祇清凈的寶廣長舌莊嚴，善於宣說一切諸語言法；無量阿僧祇清凈的寶身莊嚴，在十方都沒有掛礙；無量阿僧祇清凈的寶意莊嚴，能夠完全修習普賢菩薩的一切大愿；無量阿僧祇清凈的寶音莊嚴，微妙的聲音都充滿一切世界；無量阿僧祇寶身業莊嚴，具足一切智慧寶業；無量阿僧祇寶口業莊嚴，廣泛宣說無量智慧妙寶；無量阿僧祇清凈的寶意業莊嚴，究竟一切無礙的寶智。 菩薩摩訶薩（大菩薩）又這樣想：在彼一切諸如來（佛）的剎土（佛國），在一個佛剎、一個方向、一根毛孔的道中成就無量無數不可思議的清凈智慧。諸大菩薩都充滿其中，如一個佛剎、一個方向、一根毛孔的道，乃至虛空、法界等，一切佛剎，一切方向，一切毛孔的道也是如此。這是菩薩摩訶薩迴向妙寶莊嚴一切佛剎，如寶莊嚴一切佛剎，廣泛宣說香莊嚴，乃至究竟無量清凈妙香意業無礙寶智也是如此。廣泛宣說華（花）莊嚴，乃至究竟清凈華意業無礙寶智也是如此。廣泛宣說鬘（花環）、涂香、
【English Translation】 English version: Pure and precious thoughts adornment, eliminating ignorance, attaining the supreme treasure king of all wisdom; immeasurable asamkhya (countless) pure and precious interest adornments, fully capable of encompassing all the precious treasures of the Buddhas' true Dharma; immeasurable asamkhya Bodhisattva's precious wisdom adornments, decisively and skillfully knowing all the Buddha's teachings; immeasurable asamkhya non-negligent precious wisdom adornments, all treasures of wisdom are filled within; immeasurable asamkhya pure and precious eye adornments, without any obstruction to all the treasures of the ten powers (ten powers of a Tathagata); immeasurable asamkhya pure and precious ear adornments, skillfully hearing all the subtle sounds of the Dharma realm without obstruction; immeasurable asamkhya pure and precious nose adornments, smelling pure and precious fragrances without satiety; immeasurable asamkhya pure and precious broad and long tongue adornments, skillfully speaking all the languages of the Dharma; immeasurable asamkhya pure and precious body adornments, without any hindrance in the ten directions; immeasurable asamkhya pure and precious mind adornments, fully capable of cultivating all the great vows of Samantabhadra Bodhisattva; immeasurable asamkhya pure and precious sound adornments, subtle sounds filling all worlds; immeasurable asamkhya precious body karma adornments, possessing all the precious karma of wisdom; immeasurable asamkhya precious speech karma adornments, extensively proclaiming immeasurable precious treasures of wisdom; immeasurable asamkhya pure and precious mind karma adornments, ultimately achieving all unobstructed precious wisdom. A Bodhisattva Mahasattva (great Bodhisattva) also thinks thus: In all the Buddha-lands of all the Tathagatas (Buddhas), in one Buddha-land, one direction, and one pore of hair, achieving immeasurable, countless, and inconceivable pure wisdom. All the great Bodhisattvas are filled within, like one Buddha-land, one direction, and one pore of hair, extending to the void, the Dharma realm, etc., all Buddha-lands, all directions, and all pores of hair are also like this. This is the Bodhisattva Mahasattva dedicating the adornment of wonderful treasures to all Buddha-lands, like the adornment of treasures to all Buddha-lands, extensively proclaiming the adornment of incense, until ultimately achieving immeasurable pure and wonderful incense mind karma unobstructed precious wisdom is also like this. Extensively proclaiming the adornment of flowers, until ultimately achieving pure flower mind karma unobstructed precious wisdom is also like this. Extensively proclaiming garlands, scented ointments,
末香、衣、蓋、幢幡，乃至百事莊嚴亦復如是。如是菩薩摩訶薩以此法施等所攝善根迴向：長養善根故迴向，嚴凈佛剎故迴向，令一切眾生清凈平等故迴向。令一切眾生除滅瞋恚；令一切眾生具足平等甚深佛法；令一切眾生具足平等不可壞清凈功德力；令一切眾生悉得平等無盡智慧度諸佛法；令一切眾生悉得平等清凈梵音；令一切眾生悉得平等無礙凈眼，究竟虛空法界等無礙智；令一切眾生悉得清凈平等正念，盡過去劫；令一切眾生悉得平等無礙智，決定了知一切諸法；令一切眾生悉得平等菩提，充滿法界無所障礙；令一切眾生悉得平等諸妙善根；令一切眾生悉得平等身、口、意業，具足功德莊嚴清凈；令一切眾生悉得平等普賢菩薩一切所行；令一切眾生悉得平等清凈佛剎；令一切眾生悉得平等具足，深入一切智行；令一切眾生離一切惡，悉得平等善根迴向；令一切眾生悉得平等一切知見，皆能分別他人心念；令一切眾生悉得平等安住白法；令一切眾生悉得平等，於一念中具一切智，究竟滿足無上菩提；令一切眾產生就一切平等道行，清凈具足。菩薩摩訶薩以此善根，普為一切平等迴向；令一切眾生悉得清凈分別諸法之力，廣為眾生解說迴向。
「菩薩摩訶薩復作是念：以此善根令一切眾生修菩薩凈行，得無量
【現代漢語翻譯】 現代漢語譯本：末香、衣服、寶蓋、幢幡，乃至用一百種事物來莊嚴也是如此。像這樣，菩薩摩訶薩用這些法佈施等所包含的善根迴向：爲了增長善根而回向，爲了莊嚴清凈佛剎而回向，爲了使一切眾生清凈平等而回向。爲了使一切眾生消除嗔恚；爲了使一切眾生具足平等甚深的佛法；爲了使一切眾生具足平等不可破壞的清凈功德力；爲了使一切眾生都得到平等無盡的智慧，通達諸佛的教法；爲了使一切眾生都得到平等清凈的梵音；爲了使一切眾生都得到平等無礙的清凈眼，究竟達到虛空法界等無礙的智慧；爲了使一切眾生都得到清凈平等的正念，窮盡過去的所有劫數；爲了使一切眾生都得到平等無礙的智慧，確定瞭解一切諸法；爲了使一切眾生都得到平等的菩提（覺悟），充滿法界而無所障礙；爲了使一切眾生都得到平等的一切殊勝善根；爲了使一切眾生都得到平等的身、口、意業，具足功德莊嚴清凈；爲了使一切眾生都得到平等普賢菩薩（象徵菩薩行愿的菩薩）的一切所行；爲了使一切眾生都得到平等清凈的佛剎（佛的國土）；爲了使一切眾生都得到平等具足，深入一切智行；爲了使一切眾生遠離一切惡，都得到平等善根的迴向；爲了使一切眾生都得到平等的一切知見，都能分辨他人的心念；爲了使一切眾生都得到平等安住于白法（清凈的佛法）；爲了使一切眾生都得到平等，在一念之中具足一切智慧，究竟圓滿無上菩提（無上覺悟）；爲了使一切眾產生就一切平等的道行，清凈具足。菩薩摩訶薩用這些善根，普遍為一切眾生平等迴向；爲了使一切眾生都得到清凈分辨諸法的能力，廣泛為眾生解說迴向。 菩薩摩訶薩又這樣想：用這些善根使一切眾生修菩薩的清凈行為，得到無量
【English Translation】 English version: Incense, clothing, canopies, banners, and even the adornment of a hundred things are also like this. In this way, the Bodhisattva Mahasattva dedicates the roots of good encompassed by these Dharma offerings, etc.: dedicating for the sake of growing roots of good, dedicating for the sake of adorning and purifying Buddha lands, dedicating for the sake of making all sentient beings pure and equal. Dedicating for the sake of making all sentient beings eliminate anger; dedicating for the sake of making all sentient beings possess equal and profound Buddha Dharma; dedicating for the sake of making all sentient beings possess equal and indestructible pure merit and power; dedicating for the sake of making all sentient beings attain equal and inexhaustible wisdom, understanding all the Buddhas' teachings; dedicating for the sake of making all sentient beings attain equal and pure Brahma sounds; dedicating for the sake of making all sentient beings attain equal and unobstructed pure eyes, ultimately reaching unobstructed wisdom equal to the Dharma realm of emptiness; dedicating for the sake of making all sentient beings attain pure and equal right mindfulness, exhausting all past kalpas; dedicating for the sake of making all sentient beings attain equal and unobstructed wisdom, decisively understanding all dharmas; dedicating for the sake of making all sentient beings attain equal Bodhi (enlightenment), filling the Dharma realm without obstruction; dedicating for the sake of making all sentient beings attain all equal and wonderful roots of good; dedicating for the sake of making all sentient beings attain equal body, speech, and mind karma, possessing merit, adornment, and purity; dedicating for the sake of making all sentient beings attain all the practices of the equal Samantabhadra Bodhisattva (a Bodhisattva symbolizing the vows and practices of Bodhisattvas); dedicating for the sake of making all sentient beings attain equal and pure Buddha lands; dedicating for the sake of making all sentient beings attain equal completeness, deeply entering into all-knowing practices; dedicating for the sake of making all sentient beings depart from all evil, all attaining the dedication of equal roots of good; dedicating for the sake of making all sentient beings attain equal all-knowing views, all being able to discern the thoughts of others; dedicating for the sake of making all sentient beings attain equal dwelling in white dharmas (pure Buddha Dharma); dedicating for the sake of making all sentient beings attain equality, possessing all wisdom in one thought, ultimately fulfilling unsurpassed Bodhi (supreme enlightenment); dedicating for the sake of making all sentient beings accomplish all equal paths of practice, pure and complete. The Bodhisattva Mahasattva uses these roots of good, universally dedicating them equally for all sentient beings; dedicating for the sake of making all sentient beings attain the power to clearly discern all dharmas, widely explaining the dedication for sentient beings. The Bodhisattva Mahasattva further thinks: With these roots of good, may all sentient beings cultivate the pure practices of a Bodhisattva and attain immeasurable
法海，於一一法海無量法界等，清凈智慧普照法界；令一切眾生分別解說一切句義；令一切眾生悉得一切法明三昧普照諸法；令一切眾生皆悉具足隨順三世諸佛辯才；令一切眾生得三世佛自在之身；令一切眾生得無礙善根，起佛法愛，不退大悲，救護眾生；令一切眾生得無礙智不思議法，能凈歡喜一切眾會；令一切眾生於一切佛剎、翻覆佛剎、俯伏佛剎、微細佛剎、廣大佛剎、清凈佛剎、穢濁佛剎，于如是等諸佛剎中，悉轉清凈不退法輪；令一切眾生於唸唸中悉得無盡無所畏辯，廣說佛法，不可窮盡；令一切眾生常樂，一向專求勝法，於一切法得智慧自在；令一切眾生皆悉歡喜，廣說一切法。複次，菩薩摩訶薩安住法界無量善根迴向；法界無量身業迴向；法界無量口業迴向；法界無量意業迴向；法界無量妙色迴向；法界無量妙受、想、行、識迴向；法界無量平等陰迴向；法界無量平等界迴向；法界無量平等入迴向；法界無量內平等迴向；法界無量外平等迴向；法界無量勇猛精進平等迴向；法界無量正直心平等迴向；法界無量方便平等迴向；法界無量性平等迴向；法界無量諸根平等迴向；法界無量三世平等迴向；法界無量業報平等迴向；法界無量離諸煩惱清凈平等迴向；法界無量一切眾生平等迴向；法界無量一切佛剎平
【現代漢語翻譯】 現代漢語譯本：法海（Dharma Ocean），在每一個法海（Dharma Ocean）無量法界（Dharma Realm）等中，以清凈智慧普照法界；使一切眾生能夠分別解說一切語句的含義；使一切眾生都能獲得一切法明三昧（Samadhi of Illumination of All Dharmas）普照諸法；使一切眾生都具備隨順三世諸佛的辯才；使一切眾生獲得三世佛的自在之身；使一切眾生獲得無礙的善根，生起對佛法的愛，不退轉的大悲心，救護眾生；使一切眾生獲得無礙的智慧和不可思議的法，能夠凈化和歡喜一切集會；使一切眾生在一切佛剎（Buddha-land）、翻覆的佛剎、俯伏的佛剎、微細的佛剎、廣大的佛剎、清凈的佛剎、穢濁的佛剎等各種佛剎中，都能轉動清凈不退的法輪（Dharma Wheel）；使一切眾生在每一個念頭中都能獲得無盡無所畏的辯才，廣泛宣說佛法，永無止境；使一切眾生常樂於一向專求殊勝的佛法，在一切法中獲得智慧的自在；使一切眾生都歡喜，廣泛宣說一切法。此外，菩薩摩訶薩（Bodhisattva-Mahasattva）安住於法界，將無量的善根迴向；將法界無量的身業迴向；將法界無量的口業迴向；將法界無量的意業迴向；將法界無量的妙色迴向；將法界無量的妙受、想、行、識迴向；將法界無量的平等陰迴向；將法界無量的平等界迴向；將法界無量的平等入迴向；將法界無量的內平等迴向；將法界無量的外平等迴向；將法界無量的勇猛精進平等迴向；將法界無量的正直心平等迴向；將法界無量的方便平等迴向；將法界無量的性平等迴向；將法界無量的諸根平等迴向；將法界無量的三世平等迴向；將法界無量的業報平等迴向；將法界無量的遠離一切煩惱的清凈平等迴向；將法界無量的一切眾生平等迴向；將法界無量的一切佛剎平等迴向。
【English Translation】 English version: Dharma Ocean, in each and every Dharma Ocean, immeasurable Dharma Realm, etc., with pure wisdom illuminates the Dharma Realm; enables all sentient beings to separately explain the meaning of all sentences; enables all sentient beings to attain the Samadhi of Illumination of All Dharmas, illuminating all dharmas; enables all sentient beings to possess the eloquence that accords with the Buddhas of the three times; enables all sentient beings to attain the unhindered bodies of the Buddhas of the three times; enables all sentient beings to attain unhindered good roots, to generate love for the Buddha Dharma, unretreating great compassion, and to protect sentient beings; enables all sentient beings to attain unhindered wisdom and inconceivable dharmas, capable of purifying and delighting all assemblies; enables all sentient beings in all Buddha-lands, overturned Buddha-lands, prostrate Buddha-lands, subtle Buddha-lands, vast Buddha-lands, pure Buddha-lands, defiled Buddha-lands, and in such Buddha-lands, to turn the pure and unretreating Dharma Wheel; enables all sentient beings in every thought to attain endless and fearless eloquence, to extensively expound the Buddha Dharma, without end; enables all sentient beings to always delight in and single-mindedly seek the supreme Dharma, to attain wisdom and freedom in all dharmas; enables all sentient beings to be joyful and extensively expound all dharmas. Furthermore, the Bodhisattva-Mahasattva, abiding in the Dharma Realm, dedicates immeasurable good roots; dedicates immeasurable bodily karma of the Dharma Realm; dedicates immeasurable verbal karma of the Dharma Realm; dedicates immeasurable mental karma of the Dharma Realm; dedicates immeasurable wonderful forms of the Dharma Realm; dedicates immeasurable wonderful feelings, perceptions, formations, and consciousness of the Dharma Realm; dedicates immeasurable equal aggregates of the Dharma Realm; dedicates immeasurable equal realms of the Dharma Realm; dedicates immeasurable equal entrances of the Dharma Realm; dedicates immeasurable inner equality of the Dharma Realm; dedicates immeasurable outer equality of the Dharma Realm; dedicates immeasurable courageous and diligent equality of the Dharma Realm; dedicates immeasurable upright mind equality of the Dharma Realm; dedicates immeasurable skillful means equality of the Dharma Realm; dedicates immeasurable nature equality of the Dharma Realm; dedicates immeasurable faculties equality of the Dharma Realm; dedicates immeasurable three times equality of the Dharma Realm; dedicates immeasurable karmic retribution equality of the Dharma Realm; dedicates immeasurable purity equality of the Dharma Realm, free from all afflictions; dedicates immeasurable equality of all sentient beings of the Dharma Realm; dedicates immeasurable equality of all Buddha-lands of the Dharma Realm.
等迴向；法界無量一切諸法平等迴向；法界無量一切世間平等迴向；法界無量一切諸佛菩薩平等迴向；法界無量一切菩薩行愿平等迴向；法界無量一切菩薩平等道迴向；法界無量一切菩薩成就一切善根迴向；法界無量一切諸法平等無二回向；法界無量一切如來眷屬圓滿平等迴向。
「菩薩摩訶薩如是迴向時，安住法界等無量清凈身業；安住法界等無量清凈口業；安住法界等無量清凈意業；安住法界等無量清凈行愿；安住法界等無量清凈眷屬；安住法界等無量一切菩薩清凈智慧，廣說諸法；安住法界等無量清凈身，充滿一切世界、法界，得一切法明清凈無畏，以一言音悉除一切眾生疑惑，皆令歡喜，調伏諸根，安立無上智、諸力、無畏一切自在力佛無量功德上妙法中。
「佛子！是為菩薩摩訶薩第十法界等無量回向。菩薩摩訶薩以此法施等一切善根悉迴向已，成就普賢菩薩無量無邊一切行愿，悉能嚴凈無量無邊虛空、法界等一切佛剎，令一切眾生亦復如是。具足成就無量無邊智慧，深入一切法，于唸唸中示現無量無數一切世界諸佛出世。悉得無量無邊諸佛自在；悉得無量無邊如來自在；悉得無量無邊廣大自在；悉得無量無邊無礙自在；悉得無量無邊無障自在；悉得無量無邊不可思議自在；悉得無量無邊令一
【現代漢語翻譯】 現代漢語譯本 等同於迴向；將法界無量的一切諸法平等迴向；將法界無量的一切世間平等迴向；將法界無量的一切諸佛菩薩平等迴向；將法界無量的一切菩薩行愿平等迴向；將法界無量的一切菩薩平等道迴向；將法界無量的一切菩薩成就一切善根迴向；將法界無量的一切諸法平等無二回向；將法界無量的一切如來眷屬圓滿平等迴向。
『菩薩摩訶薩（菩薩中的大菩薩）如此迴向時，安住於法界等同的無量清凈身業；安住於法界等同的無量清凈口業；安住於法界等同的無量清凈意業；安住於法界等同的無量清凈行愿；安住於法界等同的無量清凈眷屬；安住於法界等同的無量一切菩薩清凈智慧，廣說諸法；安住於法界等同的無量清凈身，充滿一切世界、法界，獲得一切法明清凈無畏，以一言音消除一切眾生的疑惑，使他們都歡喜，調伏諸根，安立於無上智慧、諸力、無畏一切自在力佛的無量功德上妙法中。
『佛子！這是菩薩摩訶薩第十種法界等同的無量回向。菩薩摩訶薩以此法施等一切善根全部迴向后，成就普賢菩薩（象徵一切菩薩行愿的菩薩）無量無邊的一切行愿，能夠莊嚴清凈無量無邊的虛空、法界等一切佛剎（佛的國土），使一切眾生也像這樣。具足成就無量無邊的智慧，深入一切法，在每一個念頭中示現無量無數的一切世界諸佛出世。全部獲得無量無邊的諸佛自在；全部獲得無量無邊的如來自在；全部獲得無量無邊的廣大自在；全部獲得無量無邊的無礙自在；全部獲得無量無邊的無障自在；全部獲得無量無邊的不可思議自在；全部獲得無量無邊的令一'
【English Translation】 English version Equally dedicating; equally dedicating all limitless dharmas of the dharma realm; equally dedicating all limitless worlds of the dharma realm; equally dedicating all limitless Buddhas and Bodhisattvas of the dharma realm; equally dedicating all limitless Bodhisattva practices and vows of the dharma realm; equally dedicating all limitless Bodhisattva equal paths of the dharma realm; equally dedicating all limitless Bodhisattvas' accomplishment of all good roots of the dharma realm; equally dedicating all limitless dharmas of the dharma realm as equal and non-dual; equally dedicating all limitless Tathagata's (Buddha) retinue as complete and equal.
'When a Bodhisattva Mahasattva (a great Bodhisattva) dedicates in this way, they abide in limitless pure bodily karma equal to the dharma realm; abide in limitless pure verbal karma equal to the dharma realm; abide in limitless pure mental karma equal to the dharma realm; abide in limitless pure practices and vows equal to the dharma realm; abide in limitless pure retinue equal to the dharma realm; abide in limitless pure wisdom of all Bodhisattvas equal to the dharma realm, extensively explaining all dharmas; abide in limitless pure bodies equal to the dharma realm, filling all worlds and dharma realms, attaining clear and fearless understanding of all dharmas, eliminating all doubts of all sentient beings with one voice, causing them all to rejoice, subduing their roots, and establishing them in the supreme wisdom, powers, fearlessness, and all the unhindered power of the Buddha's limitless meritorious and sublime dharma.
'Buddha's disciples! This is the tenth limitless dedication of a Bodhisattva Mahasattva equal to the dharma realm. After a Bodhisattva Mahasattva has dedicated all good roots, such as this dharma giving, they accomplish all limitless and boundless practices and vows of Samantabhadra Bodhisattva (a Bodhisattva symbolizing all Bodhisattva practices and vows), and are able to adorn and purify all limitless and boundless empty space, dharma realms, and all Buddha lands, causing all sentient beings to be the same. They fully accomplish limitless and boundless wisdom, deeply penetrate all dharmas, and in every thought, manifest the appearance of countless Buddhas coming into the world in all worlds. They all attain limitless and boundless Buddha's freedom; they all attain limitless and boundless Tathagata's freedom; they all attain limitless and boundless vast freedom; they all attain limitless and boundless unobstructed freedom; they all attain limitless and boundless unhindered freedom; they all attain limitless and boundless inconceivable freedom; they all attain limitless and boundless causing one'
切眾生清凈自在；悉得無量無邊一切世界住持自在；悉得無量無邊一切不可言說自在；悉得無量無邊一切時自在；悉得無量無邊一切諸通無礙智自在；悉得無量無邊廣說諸法充滿法界自在；悉得無量無邊滿足普賢菩薩凈眼；悉得菩薩無量無邊凈耳，聞持諸佛所說正法，能以一身結跏趺坐，充滿十方一切世界，而不迫迮一切眾生；悉得無量無邊具足深入三世智慧；悉得無量無邊清凈菩提、清凈眾生、清凈佛剎、清凈諸佛、清凈諸入；悉得無量無邊虛空、法界等清凈智慧；悉得無量無邊眾生語言音聲清凈智慧，放大光明，普照十方一切世界，出生三世諸菩薩行清凈智慧，於一念中皆悉究竟三世如來清凈智慧，令一切眾生皆悉清凈，具足成就平等正觀，決定智慧，究竟到彼岸。」
爾時，佛神力故，十方各百萬佛剎微塵等世界六種震動；佛神力故，法如是故，雨天華云，雨天鬘、天末香、天寶衣、天莊嚴、天香、天摩尼寶、天沉水香、天阿伽樓香、天婆羅揵馱香、天堅固香、天栴檀香、天雜色幡蓋。無量阿僧祇天身不可思議微妙法音、不可思議諸天妙音讚歎如來；無量阿僧祇諸天讚歎善哉雲雨；無量阿僧祇那由他諸天恭敬禮拜；無量阿僧祇那由他諸天歡喜唸佛，修習不可思議諸佛功德；無量阿僧祇諸天出娛樂音供養如
【現代漢語翻譯】 現代漢語譯本 使一切眾生清凈自在；完全獲得無量無邊一切世界住持的自在；完全獲得無量無邊一切不可言說的自在；完全獲得無量無邊一切時間的自在；完全獲得無量無邊一切神通無礙的智慧自在；完全獲得無量無邊廣說諸法充滿法界的自在；完全獲得無量無邊滿足普賢菩薩（Samantabhadra Bodhisattva）清凈的眼睛；完全獲得菩薩無量無邊的清凈耳朵，聽聞並受持諸佛所說的正法，能以一身結跏趺坐，充滿十方一切世界，而不使一切眾生感到擁擠；完全獲得無量無邊具足深入三世的智慧；完全獲得無量無邊的清凈菩提（bodhi，覺悟）、清凈眾生、清凈佛剎（buddhakṣetra，佛的國土）、清凈諸佛、清凈諸入（āyatana，感官與對像）；完全獲得無量無邊虛空、法界等清凈的智慧；完全獲得無量無邊眾生語言音聲的清凈智慧，放大光明，普照十方一切世界，出生三世諸菩薩行清凈的智慧，於一念中皆悉究竟三世如來清凈的智慧，令一切眾生皆悉清凈，具足成就平等正觀，決定智慧，究竟到達彼岸。 那時，由於佛的神力，十方各百萬佛剎微塵數的世界發生六種震動；由於佛的神力，法就是這樣，降下天花云，降下天鬘、天末香、天寶衣、天莊嚴、天香、天摩尼寶、天沉水香、天阿伽樓香、天婆羅揵馱香、天堅固香、天栴檀香、天雜色幡蓋。無量阿僧祇（asaṃkhya，極大的數字）天身發出不可思議的微妙法音、不可思議的諸天妙音讚歎如來；無量阿僧祇諸天讚歎善哉雲雨；無量阿僧祇那由他（nayuta，極大的數字）諸天恭敬禮拜；無量阿僧祇那由他諸天歡喜唸佛，修習不可思議諸佛的功德；無量阿僧祇諸天發出娛樂之音供養如來。
【English Translation】 English version To make all sentient beings pure and free; to fully attain the freedom of dwelling in immeasurable and boundless all worlds; to fully attain the freedom of immeasurable and boundless all that cannot be spoken; to fully attain the freedom of immeasurable and boundless all time; to fully attain the freedom of immeasurable and boundless all unobstructed wisdom of spiritual powers; to fully attain the freedom of immeasurable and boundless extensively expounding all dharmas filling the dharma realm; to fully attain immeasurable and boundless fulfilling the pure eyes of Samantabhadra Bodhisattva; to fully attain the immeasurable and boundless pure ears of Bodhisattvas, hearing and upholding the true dharma spoken by all Buddhas, able to sit in full lotus posture with one body, filling all worlds in the ten directions, without crowding any sentient beings; to fully attain immeasurable and boundless wisdom that thoroughly penetrates the three periods of time; to fully attain immeasurable and boundless pure bodhi (enlightenment), pure sentient beings, pure buddha-lands (buddhakṣetra), pure Buddhas, pure sense bases (āyatana); to fully attain immeasurable and boundless pure wisdom equal to space and the dharma realm; to fully attain immeasurable and boundless pure wisdom of the languages and sounds of sentient beings, emitting great light, illuminating all worlds in the ten directions, giving rise to the pure wisdom of the practices of Bodhisattvas in the three periods of time, in one thought, completely realizing the pure wisdom of the Tathagatas of the three periods of time, causing all sentient beings to be pure, fully accomplishing equal right view, decisive wisdom, and ultimately reaching the other shore. At that time, due to the spiritual power of the Buddha, each of the million buddha-lands of dust-mote-like worlds in the ten directions shook in six ways; due to the spiritual power of the Buddha, and because the dharma is such, clouds of heavenly flowers rained down, as well as heavenly garlands, heavenly powdered incense, heavenly precious garments, heavenly adornments, heavenly fragrances, heavenly mani jewels, heavenly aloeswood incense, heavenly agaru incense, heavenly paravandha incense, heavenly solid incense, heavenly sandalwood incense, and heavenly multi-colored banners and canopies. Immeasurable asaṃkhya (incalculable number) heavenly beings emitted inconceivable subtle dharma sounds, and inconceivable wonderful sounds of heavenly beings praised the Tathagata; immeasurable asaṃkhya heavenly beings praised with auspicious clouds and rain; immeasurable asaṃkhya nayuta (incalculable number) heavenly beings respectfully bowed; immeasurable asaṃkhya nayuta heavenly beings joyfully contemplated the Buddha, cultivating the inconceivable merits of all Buddhas; immeasurable asaṃkhya heavenly beings emitted sounds of entertainment as offerings to the Tathagata.
來；放無量阿僧祇廣大光明，出過諸天，普照虛空、法界等一切佛剎，示現無量阿僧祇如來化身，自在威力，出過諸天。如此世界，一切四天下兜率陀天刪兜率陀天王宮，說如是法，一切十方世界刪兜率陀天王宮亦復如是。
爾時，佛神力故，十方各過百萬佛剎微塵等世界，各有百萬佛剎微塵等菩薩悉來雲集，咸作是言：「善哉！善哉！佛子！乃能說此諸大回向。我等悉同一號，名金剛幢。于金剛光世界，金剛幢佛所來詣此土。彼諸世界佛神力故，亦說是法；大會眷屬、說法句味，皆悉同等。我等承佛神力，從彼土來，為汝作證。如我來此世界為汝作證，一切十方一切四天下刪兜率陀天王宮摩尼寶殿上說如是法，往為作證，亦復如是。」
爾時，金剛幢菩薩承佛神力，觀察十方及諸眷屬，一切法界，諸義句味，修習無量廣大之心，無上大悲普覆一切。其心安住三世一切諸佛種性，悉究竟度諸佛功德，成就諸佛自在寶身。悉能分別一切眾生希望心行，隨彼所種善根，悉知其時；隨順法身，示現色身。如是觀已，以偈頌曰：
「菩薩受此， 無量法寶， 自然正覺， 大法師記。 為調御師， 普照諸法， 善悟無礙， 最正覺道。 菩薩為法， 調御大師， 能廣演說， 難得深
【現代漢語翻譯】 現代漢語譯本：
於是，（佛）放出無量無數、廣大的光明，超越諸天，普遍照耀虛空、法界等一切佛剎，示現無量無數如來的化身，自在的威力，超越諸天。如此世界，一切四天下（指須彌山四周四大洲）的兜率陀天（欲界天第四層）的善兜率陀天王宮，宣說這樣的法，一切十方世界的善兜率陀天王宮也是如此。
那時，由於佛的神力，十方各過百萬佛剎微塵數的世界，各有百萬佛剎微塵數的菩薩都來雲集，都這樣說：『善哉！善哉！佛子！你能夠宣說這些大回向。我們都同一個名號，名為金剛幢（比喻菩薩的智慧堅固如金剛，能摧破一切煩惱）。在金剛光世界，從金剛幢佛那裡來到此土。那些世界的佛由於神力，也宣說此法；大會的眷屬、所說法句的意味，都完全相同。我們承蒙佛的神力，從那個世界來到這裡，為你作證。正如我們來到這個世界為你作證一樣，一切十方一切四天下的善兜率陀天王宮的摩尼寶殿上宣說這樣的法，前往作證，也是如此。』
那時，金剛幢菩薩承蒙佛的神力，觀察十方以及諸眷屬，一切法界，諸義句的意味，修習無量廣大的心，無上的大悲普遍覆蓋一切。他的心安住在三世一切諸佛的種性，完全究竟地度脫諸佛的功德，成就諸佛自在的寶身。他能夠分別一切眾生的希望心行，隨著他們所種的善根，完全知道時機；隨順法身，示現色身。這樣觀察之後，以偈頌說：
『菩薩接受這，無量的法寶，自然正覺，大法師的記別。 爲了調御導師，普遍照耀諸法，善於領悟無礙，最正覺的道。 菩薩爲了法，調御大師，能夠廣泛演說，難得深奧。』 現代漢語譯本：
（佛）放出無量阿僧祇（無數）廣大光明，超越諸天，普照虛空、法界等一切佛剎，示現無量阿僧祇如來化身，自在威力，超越諸天。如此世界，一切四天下（指須彌山四周四大洲）兜率陀天（欲界天第四層）的善兜率陀天王宮，宣說這樣的法，一切十方世界善兜率陀天王宮也是如此。
那時，由於佛的神力，十方各過百萬佛剎微塵數的世界，各有百萬佛剎微塵數菩薩都來雲集，都這樣說：『善哉！善哉！佛子！你能夠宣說這些大回向。我們都同一個名號，名為金剛幢（比喻菩薩的智慧堅固如金剛，能摧破一切煩惱）。在金剛光世界，從金剛幢佛那裡來到此土。那些世界的佛由於神力，也宣說此法；大會眷屬、說法句的意味，都完全相同。我們承蒙佛的神力，從那個世界來到這裡，為你作證。正如我們來到這個世界為你作證一樣，一切十方一切四天下的善兜率陀天王宮摩尼寶殿上宣說這樣的法，前往作證，也是如此。』
那時，金剛幢菩薩承蒙佛的神力，觀察十方以及諸眷屬，一切法界，諸義句的意味，修習無量廣大之心，無上大悲普遍覆蓋一切。他的心安住在三世一切諸佛的種性，完全究竟地度脫諸佛的功德，成就諸佛自在的寶身。他能夠分別一切眾生的希望心行，隨著他們所種的善根，完全知道時機；隨順法身，示現色身。這樣觀察之後，以偈頌說：
『菩薩接受這，無量的法寶，自然正覺，大法師的記別。 爲了調御導師，普遍照耀諸法，善於領悟無礙，最正覺的道。 菩薩爲了法，調御大師，能夠廣泛演說，難得深奧。』
【English Translation】 English version:
Then, (the Buddha) emitted immeasurable, countless, vast light, surpassing all the heavens, universally illuminating the void, the Dharma realm, and all Buddha lands. He manifested immeasurable, countless transformation bodies of Tathagatas, with free and powerful might, surpassing all the heavens. In this world, in all the Trayastrimsha heavens (the fourth heaven of the desire realm) of the four continents (referring to the four continents around Mount Sumeru), in the Shuddhavasa (Pure Abode) heaven king's palace, such Dharma was preached. In all the Shuddhavasa heaven king's palaces of the ten directions, it was also the same.
At that time, due to the Buddha's spiritual power, from each of the ten directions, passing through worlds as numerous as the dust particles of a million Buddha lands, there came together bodhisattvas as numerous as the dust particles of a million Buddha lands. They all said: 'Excellent! Excellent! Son of the Buddha! You are able to preach these great dedications. We all share the same name, called Vajradhvaja (meaning the bodhisattva's wisdom is as firm as a diamond, able to destroy all afflictions). From the Vajraprabha (Diamond Light) world, we came from the Buddha Vajradhvaja to this land. The Buddhas of those worlds, due to their spiritual power, also preach this Dharma; the assembly of attendants, the meaning of the Dharma phrases, are all completely the same. We, relying on the Buddha's spiritual power, came from that land to here to bear witness for you. Just as we came to this world to bear witness for you, in all the Shuddhavasa heaven king's palaces of the four continents in all the ten directions, on the Mani jewel palaces, such Dharma is preached, and they go to bear witness, it is also the same.'
At that time, the Bodhisattva Vajradhvaja, relying on the Buddha's spiritual power, observed the ten directions and all the attendants, the entire Dharma realm, the meaning of the Dharma phrases, cultivated immeasurable vast minds, and supreme great compassion that universally covered all. His mind was established in the lineage of all Buddhas of the three times, completely and ultimately liberating the merits of all Buddhas, achieving the free and precious body of all Buddhas. He was able to discern the hopes and actions of all sentient beings, and according to the good roots they had planted, he fully knew the timing; in accordance with the Dharma body, he manifested a physical body. Having observed in this way, he spoke in verses:
'Bodhisattvas receive this, immeasurable Dharma treasure, natural perfect enlightenment, the great Dharma master's prediction. For the sake of taming the guide, universally illuminating all Dharmas, skillfully understanding without obstruction, the most perfect path of enlightenment. Bodhisattvas for the sake of the Dharma, the taming master, able to extensively expound, the rare and profound.' English version:
Then, (the Buddha) emitted immeasurable asamkhya (countless) vast light, surpassing all the heavens, universally illuminating the void, the Dharma realm, and all Buddha lands. He manifested immeasurable asamkhya transformation bodies of Tathagatas, with free and powerful might, surpassing all the heavens. In this world, in all the Trayastrimsha heavens (the fourth heaven of the desire realm) of the four continents (referring to the four continents around Mount Sumeru), in the Shuddhavasa (Pure Abode) heaven king's palace, such Dharma was preached. In all the Shuddhavasa heaven king's palaces of the ten directions, it was also the same.
At that time, due to the Buddha's spiritual power, from each of the ten directions, passing through worlds as numerous as the dust particles of a million Buddha lands, there came together bodhisattvas as numerous as the dust particles of a million Buddha lands. They all said: 'Excellent! Excellent! Son of the Buddha! You are able to preach these great dedications. We all share the same name, called Vajradhvaja (meaning the bodhisattva's wisdom is as firm as a diamond, able to destroy all afflictions). From the Vajraprabha (Diamond Light) world, we came from the Buddha Vajradhvaja to this land. The Buddhas of those worlds, due to their spiritual power, also preach this Dharma; the assembly of attendants, the meaning of the Dharma phrases, are all completely the same. We, relying on the Buddha's spiritual power, came from that land to here to bear witness for you. Just as we came to this world to bear witness for you, in all the Shuddhavasa heaven king's palaces of the four continents in all the ten directions, on the Mani jewel palaces, such Dharma is preached, and they go to bear witness, it is also the same.'
At that time, the Bodhisattva Vajradhvaja, relying on the Buddha's spiritual power, observed the ten directions and all the attendants, the entire Dharma realm, the meaning of the Dharma phrases, cultivated immeasurable vast minds, and supreme great compassion that universally covered all. His mind was established in the lineage of all Buddhas of the three times, completely and ultimately liberating the merits of all Buddhas, achieving the free and precious body of all Buddhas. He was able to discern the hopes and actions of all sentient beings, and according to the good roots they had planted, he fully knew the timing; in accordance with the Dharma body, he manifested a physical body. Having observed in this way, he spoke in verses:
'Bodhisattvas receive this, immeasurable Dharma treasure, natural perfect enlightenment, the great Dharma master's prediction. For the sake of taming the guide, universally illuminating all Dharmas, skillfully understanding without obstruction, the most perfect path of enlightenment. Bodhisattvas for the sake of the Dharma, the taming master, able to extensively expound, the rare and profound.'
法。 十方一切， 無量大眾， 皆悉安立， 諸正法門。 菩薩悉飲， 無量法海， 興大法雲， 普雨法雨。 耀明法日， 普照世間， 說微妙法， 饒益眾生。 此法施主， 甚難值遇， 具足成就， 諸法方便。 以智慧明， 普照其心， 為世無畏， 廣說深法。 善能修習， 變化之心， 廣能開發， 諸正法門。 成就諸門， 最勝法海， 普為世間， 擊甘露鼓。 能具足說， 難得妙法， 以法長養， 一切功德。 清凈正法， 真直之法， 示現眾生， 甚深法藏。 最勝授彼， 灌頂法王， 具足成就， 智慧藏身。 無相妙智， 觀法真相， 菩薩善法， 而得安住。 菩薩法施， 最為殊勝， 一切諸佛， 咸共讚歎。 隨順一切， 天中之天， 彼能出生， 一切諸佛。 菩薩清凈， 微妙法身， 悉從諸佛， 真法化生。 明凈法燈， 饒益眾生， 說無量法， 除滅憂惱。 菩薩佈施， 清凈妙法， 隨順思惟， 一切善根。 無量世界， 所作功德， 清凈智慧， 皆悉迴向。 一切諸佛， 所得功德， 悉令眾生，
【現代漢語翻譯】 現代漢語譯本 法。 十方一切，無量大眾，都安立於各種正法之門。 菩薩們暢飲無量的法海，興起大法雲，普降法雨。 他們像耀眼的法日，普照世間，宣說微妙的佛法，利益眾生。 這樣的法施者，非常難得遇到，他們具足成就各種佛法方便。 他們以智慧之光，普照眾生的心，為世間帶來無畏，廣說甚深的佛法。 他們善於修習變化之心，廣泛開發各種正法之門。 他們成就各種法門，擁有最殊勝的法海，普遍為世間敲響甘露之鼓。 他們能夠完整地說出難得的微妙佛法，用佛法來滋養一切功德。 他們示現清凈正直的佛法，揭示甚深的法藏。 他們被授予最殊勝的灌頂，成為法王，具足成就智慧之身。 他們以無相的妙智，觀察佛法的真實相，菩薩的善法，從而安住其中。 菩薩的法施最為殊勝，一切諸佛都共同讚歎。 他們隨順一切天中之天（佛陀），能夠出生一切諸佛。 菩薩清凈微妙的法身，都是從諸佛的真法中化生而來。 他們點亮明凈的法燈，利益眾生，宣說無量的佛法，消除憂愁煩惱。 菩薩佈施清凈微妙的佛法，隨順思惟一切善根。 他們將無量世界所作的功德，清凈的智慧，都回向給一切諸佛。 他們將一切諸佛所得的功德，都令眾生獲得。
【English Translation】 English version The Dharma. All beings in the ten directions, countless multitudes, are all established in the various gates of the true Dharma. Bodhisattvas drink deeply from the immeasurable ocean of Dharma, raise great clouds of Dharma, and universally rain down the Dharma. They are like the radiant sun of Dharma, illuminating the world, proclaiming the subtle Dharma, and benefiting all beings. Such givers of Dharma are extremely rare to encounter; they are fully accomplished in all skillful means of the Dharma. With the light of wisdom, they illuminate the hearts of all beings, bring fearlessness to the world, and extensively expound the profound Dharma. They are skilled in cultivating the mind of transformation, and widely develop all the gates of the true Dharma. They accomplish all the Dharma gates, possess the most supreme ocean of Dharma, and universally beat the drum of nectar for the world. They are able to fully articulate the rare and subtle Dharma, and use the Dharma to nourish all merits. They reveal the pure and upright Dharma, and disclose the profound treasury of Dharma. They are bestowed with the most supreme empowerment, becoming Dharma Kings, fully accomplished with a body of wisdom. With formless and subtle wisdom, they observe the true nature of the Dharma, the virtuous Dharma of Bodhisattvas, and thereby abide in it. The Dharma giving of Bodhisattvas is the most supreme, and all Buddhas together praise it. They follow the King of Gods (Buddha), and are able to give birth to all Buddhas. The pure and subtle Dharma bodies of Bodhisattvas are all transformed from the true Dharma of the Buddhas. They light the clear lamp of Dharma, benefit all beings, proclaim immeasurable Dharma, and eliminate worries and afflictions. Bodhisattvas give the pure and subtle Dharma, and contemplate all roots of goodness. They dedicate all the merits and pure wisdom accumulated in immeasurable worlds to all Buddhas. They cause all beings to obtain the merits acquired by all Buddhas.
具足成就。 分別一切， 清凈功德， 究竟諸佛， 莊嚴彼岸。 十方一切， 無量無數， 諸如來等， 嚴凈佛剎。 如是一切， 無餘佛土， 眾生莊嚴， 不可思議。 一切如來， 所有智慧， 悉令眾生， 清凈具足。 猶如普賢， 菩薩莊嚴， 悉令眾生， 亦復如是。 具足成就， 無量自在， 充滿無餘， 一切世界。 一切十方， 無餘眾生， 皆悉安住， 彼清凈行。 十方無量， 一切佛剎， 彼諸如來， 行菩薩行。 悉令十方， 一切眾生， 究竟成就， 無上勝行。 一切佛子， 行佛功德， 無量無邊， 不可稱數。 諸佛如來， 悉分別知， 皆令眾生， 具足成就。 菩薩具足， 諸神通力， 悉能善學， 一切所學。 遊行十方， 一切世界， 示現無量， 自在神力。 菩薩能于， 一念之中， 悉見諸佛， 與眾生等。 菩薩能于， 一毛道中， 悉見一切， 諸佛正法。 一切眾生， 無量諸行， 一切最勝， 悉分別知。 常平等心， 恭敬供養， 一切十方， 無量諸佛。 種種眾香， 諸雜寶華， 無量
【現代漢語翻譯】 現代漢語譯本 圓滿成就。 分別明瞭一切，清凈的功德，最終成就諸佛， 莊嚴的彼岸（指涅槃）。十方一切，無量無數， 諸如來等（指佛），莊嚴清凈佛剎（指佛的國土）。像這樣一切， 沒有剩餘的佛土，眾生莊嚴，不可思議。 一切如來，所有的智慧，都使眾生， 清凈圓滿。猶如普賢（菩薩名），菩薩的莊嚴， 都使眾生，也像這樣。圓滿成就， 無量的自在，充滿無餘，一切世界。 一切十方，沒有剩餘的眾生，都安住在， 那清凈的修行中。十方無量，一切佛剎， 那些如來，行菩薩行。都使十方， 一切眾生，最終成就，無上殊勝的修行。 一切佛子（指菩薩），行佛的功德，無量無邊， 不可稱數。諸佛如來，都分別知道， 都使眾生，圓滿成就。菩薩圓滿， 各種神通力量，都能善於學習，一切所學。 十方，一切世界，示現無量， 自在的神力。菩薩能在一念之間， 都見到諸佛，與眾生等。菩薩能于， 一毛孔中，都見到一切，諸佛正法。 一切眾生，無量的修行，一切最殊勝的， 都分別知道。常以平等心，恭敬供養， 一切十方，無量諸佛。種種眾香， 各種雜寶花，無量
【English Translation】 English version Perfectly accomplished. Discriminating all, pure merits, ultimately achieving all Buddhas, Adorning the other shore (referring to Nirvana). All in the ten directions, immeasurable and countless, All Tathagatas (referring to Buddhas), adorning and purifying Buddha-lands (referring to Buddha's realms). Like this, all, No remaining Buddha-lands, beings adorned, inconceivable. All Tathagatas, all wisdom, enable all beings, To be pure and complete. Like Samantabhadra (a Bodhisattva's name), the adornment of a Bodhisattva, Also enables all beings, to be like this. Perfectly accomplished, Immeasurable freedom, filling without remainder, all worlds. All in the ten directions, no remaining beings, all dwell in, That pure practice. Immeasurable in the ten directions, all Buddha-lands, Those Tathagatas, practice Bodhisattva practices. Enable all in the ten directions, All beings, ultimately achieve, the supreme and excellent practice. All Buddha-sons (referring to Bodhisattvas), practice the merits of the Buddha, immeasurable and boundless, Incalculable. All Buddhas and Tathagatas, all know distinctly, Enable all beings, to be perfectly accomplished. Bodhisattvas complete, All supernatural powers, are able to learn well, all that is learned. The ten directions, all worlds, manifesting immeasurable, Free and divine powers. Bodhisattvas are able in a single thought, To see all Buddhas, and beings alike. Bodhisattvas are able in, A single pore, to see all, the true Dharma of all Buddhas. All beings, immeasurable practices, all the most excellent, All know distinctly. Always with an equal mind, respectfully making offerings, To all in the ten directions, immeasurable Buddhas. All kinds of incense, Various jeweled flowers, immeasurable
寶衣， 及諸幡蓋。 悉皆充滿， 無量法界， 以用供養， 一切諸佛。 菩薩能于， 一毛道中， 悉見諸佛， 數不可議。 普能供養， 世間明燈， 其所聞法， 悉能受持。 恭敬禮拜， 五體投地， 舉身自歸， 一切最勝。 盡未來際， 無量諸劫， 讚歎十方， 一切最勝。 於一佛所， 諸供養具， 數與一切， 眾生類等。 如一佛所， 諸供養具， 一切佛所， 亦復如是。 無量無邊， 一切諸劫， 菩薩恭敬， 一切導師。 窮盡無量， 一切諸劫， 恭敬供養， 而無厭足。 一切眾生， 無量諸劫， 於此劫中， 修菩薩行。 恭敬供養， 一一如來， 盡一切劫， 而無厭足。 一切最勝， 所說大劫， 悉無有能， 稱量數者。 爾所一切， 諸大劫中， 修菩薩行， 而無厭足。 悉能覺悟， 一切法界， 廣大無邊， 無有分際。 眾妙寶華， 充滿其中， 以用供養， 眾生等佛。 諸妙寶華， 色香具足， 清凈鮮潔， 無量莊嚴。 一切世間， 無可為譬， 而以供養， 一切最勝。 眾生數等， 無量佛剎，
【現代漢語翻譯】 現代漢語譯本 珍貴的衣物，以及各種幡（fān，一種旗幟）和寶蓋（bǎo gài，一種傘狀的裝飾物）。 全部都充滿，無量的法界（fǎ jiè，佛教指宇宙萬法所存在的境界），用以供養一切諸佛（zhū fó，指所有的佛）。 菩薩（pú sà，指發願要成佛的修行者）能夠在一根毫毛的微小空間中，看到無數不可思議的諸佛。 普遍能夠供養世間的明燈（指佛），他們所聽聞的佛法，都能夠接受並持守。 恭敬地禮拜，五體投地（wǔ tǐ tóu dì，指佛教最恭敬的禮拜方式），全身心地歸依一切最殊勝的佛。 直到未來無盡的時期，無量的劫（jié，佛教的時間單位），讚歎十方（shí fāng，指東、南、西、北、東南、西南、東北、西北、上、下十個方向）一切最殊勝的佛。 在一位佛的處所，所用的供養器具，數量與一切眾生的數量相等。 如同在一位佛的處所，所用的供養器具一樣，在一切佛的處所，也是如此。 在無量無邊的一切劫中，菩薩恭敬一切導師（指佛）。 窮盡無量的一切劫，恭敬供養，而沒有厭倦滿足的時候。 一切眾生，在無量的劫中，於此劫中，修菩薩行。 恭敬供養每一位如來（rú lái，佛的稱號之一），盡一切劫，而沒有厭倦滿足的時候。 一切最殊勝的佛所說的大劫，沒有任何人能夠稱量計算其數量。 在如此一切的大劫中，修菩薩行，而沒有厭倦滿足的時候。 完全能夠覺悟一切法界，廣大無邊，沒有邊際。 各種美妙的寶花，充滿其中，用以供養與眾生數量相等的佛。 各種美妙的寶花，顏色和香氣都具備，清凈鮮潔，無量的莊嚴。 一切世間，沒有可以比擬的，用以供養一切最殊勝的佛。 與眾生數量相等的無量佛剎（fó chà，指佛所教化的世界）
【English Translation】 English version Precious garments, and various banners and canopies. All are filled, the immeasurable Dharma Realm (fǎ jiè, the realm where all phenomena exist according to Buddhism), used to make offerings to all Buddhas (zhū fó, all the Buddhas). Bodhisattvas (pú sà, those who aspire to become Buddhas) are able to see countless inconceivable Buddhas within the space of a single hair. Universally able to make offerings to the lights of the world (referring to Buddhas), they are able to receive and uphold all the Dharma they have heard. Respectfully bowing, prostrating with five limbs touching the ground (wǔ tǐ tóu dì, the most respectful form of Buddhist prostration), wholeheartedly taking refuge in all the most supreme Buddhas. Until the endless future, for immeasurable kalpas (jié, a unit of time in Buddhism), praising all the most supreme Buddhas in the ten directions (shí fāng, east, south, west, north, southeast, southwest, northeast, northwest, up, and down). At the place of one Buddha, the number of offering implements is equal to the number of all sentient beings. Just as the offering implements at the place of one Buddha, so it is at the places of all Buddhas. In immeasurable and boundless kalpas, Bodhisattvas respectfully honor all the guides (referring to Buddhas). Exhausting immeasurable kalpas, making offerings with respect, without ever being weary or satisfied. All sentient beings, in immeasurable kalpas, in this kalpa, cultivate the Bodhisattva path. Respectfully making offerings to each Tathagata (rú lái, one of the titles of a Buddha), for all kalpas, without ever being weary or satisfied. The great kalpas spoken of by all the most supreme Buddhas, no one is able to measure or count their number. In all such great kalpas, cultivating the Bodhisattva path, without ever being weary or satisfied. Completely able to awaken to all the Dharma Realm, vast and boundless, without any limits. Various wonderful precious flowers, filling it, used to make offerings to Buddhas equal in number to sentient beings. Various wonderful precious flowers, complete with color and fragrance, pure and fresh, with immeasurable adornments. In all the world, there is nothing that can be compared to it, used to make offerings to all the most supreme Buddhas. Immeasurable Buddha-lands (fó chà, the worlds where Buddhas teach) equal in number to sentient beings.
諸妙寶蓋， 彌滿其中。 悉以此蓋， 奉一如來， 供一切佛， 亦復如是。 微妙最勝， 奇特涂香， 一切世間， 無有倫匹。 以此涂香， 盡眾生劫， 供養一切， 諸佛如來。 如是末香， 種種雜華， 微妙香薰， 無量寶衣。 無數妙寶， 諸莊嚴具， 以供如來， 而無厭足。 眾生數等， 一切諸佛， 於一念中， 悉成正覺。 以無量偈， 讚歎宣揚， 恭敬供養， 天人導師。 眾生數等， 世間明智， 菩薩無上， 殊勝供養。 眾生數等， 一切諸劫， 如來嘆德， 猶不能盡。 如是供養， 一切諸佛， 具足成就， 如來自在。 安住普賢， 菩薩所行， 悉能睹見， 一切諸佛。 已作未作， 及現所作， 無量無數， 一切善根， 修習普賢， 菩薩所行， 安住普賢， 菩薩諸地。 一切世間， 悉無有餘， 諸佛所知， 眾生種類， 悉令成就， 智慧明達， 猶如普賢， 菩薩所得。 如佛所說， 一切諸行， 菩薩悉能。 具足修習。 悉以迴向， 一切眾生， 普令成就， 無上回向。 一切十方， 諸
【現代漢語翻譯】 現代漢語譯本 各種精妙的寶蓋，充滿了整個空間。 我將用這些寶蓋，奉獻給每一位如來（Tathagata，佛的稱號），供養一切佛，也同樣如此。 還有微妙最殊勝、奇特無比的涂香，世間沒有任何東西可以與之相比。 我將用這涂香，盡眾生劫（Kalpa，極長的時間單位），供養一切諸佛如來。 還有這樣的末香、各種雜色鮮花、微妙的香薰、無量的寶衣、無數的珍寶，以及各種莊嚴的器具，用來供養如來，而不會感到厭倦。 如同眾生數量一樣多的諸佛，在一念之間，全部成就正覺（Anuttara-samyak-sambodhi，無上正等正覺）。 我將用無量的偈頌，讚歎宣揚，恭敬供養，天人導師（佛的稱號）。 如同眾生數量一樣多的世間明智之士，以菩薩無上的殊勝供養，如同眾生數量一樣多的所有劫數，如來讚歎他們的功德，也無法窮盡。 像這樣供養一切諸佛，具足成就，如來才能自在。 安住于普賢（Samantabhadra，菩薩名）菩薩所行的境界，能夠看到一切諸佛。 他們已作、未作以及現在所作的無量無數的一切善根，都修習普賢菩薩所行的境界，安住于普賢菩薩的各個階位。 一切世間，沒有遺漏，諸佛所知的一切眾生種類，都讓他們成就智慧明達，如同普賢菩薩所得到的境界。 如同佛所說的一切修行，菩薩都能具足修習。 我將所有功德迴向給一切眾生，普遍讓他們成就無上的迴向。 一切十方，諸
【English Translation】 English version Various exquisite jeweled canopies fill the space. I will use these canopies to offer to each Tathagata (Buddha's title), and to make offerings to all Buddhas, just the same. There are also subtle, most supreme, and uniquely wonderful fragrant ointments, which nothing in the world can compare to. I will use these fragrant ointments, for as many kalpas (eons) as there are sentient beings, to make offerings to all Buddhas and Tathagatas. There are also such powdered incense, various colorful flowers, subtle fragrant smokes, immeasurable precious garments, countless jewels, and various adornments, to offer to the Tathagatas, without ever feeling weary. As many Buddhas as there are sentient beings, in a single moment, all attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). I will use immeasurable verses to praise and proclaim, respectfully making offerings to the Teacher of Gods and Humans (Buddha's title). As many wise beings in the world as there are sentient beings, with the supreme and excellent offerings of Bodhisattvas, for as many kalpas as there are sentient beings, the Tathagatas' praise of their merits cannot be exhausted. Offering to all Buddhas in this way, fully accomplishing, the Tathagatas can be at ease. Dwelling in the realm of Samantabhadra (a Bodhisattva's name) Bodhisattva's practice, one can see all Buddhas. All the immeasurable and countless roots of goodness they have done, have not done, and are now doing, all practice the realm of Samantabhadra Bodhisattva, dwelling in the various stages of Samantabhadra Bodhisattva. In all the worlds, without omission, all the kinds of sentient beings known by the Buddhas, are all made to achieve wisdom and understanding, just like the realm obtained by Samantabhadra Bodhisattva. Just like all the practices spoken by the Buddha, Bodhisattvas can fully practice. I dedicate all merits to all sentient beings, universally enabling them to achieve the supreme dedication. All the ten directions, all
如來剎， 悉能覺悟， 了達其因。 悉令一切， 無餘眾生， 皆與普賢， 菩薩齊等。 成就佈施， 悉如迴向， 持戒具足， 如普賢力。 勇猛精進， 而不退轉， 成就忍辱， 不可沮壞。 善入甚深， 諸禪正受， 分別了知， 一切三昧。 清凈智慧， 了達三世， 一切世間， 所不能知。 身口諸業， 及與意業， 音聲語言， 皆悉清凈。 究竟成就， 菩薩諸行， 悉與普賢， 菩薩齊等。 譬如如如， 一切法界， 舍離憍慢， 諸散亂心。 永滅障礙， 普皆清凈， 悉令眾生， 亦復如是。 如是殊妙， 最勝迴向， 一切如來， 之所演說。 以此無量， 善根迴向， 具足成就， 菩薩所行。 一切無餘， 諸佛真子， 普修行此， 深迴向法。 攝取一切， 微妙法界， 深入安住， 諸善逝力。 若有樂求， 此殊勝行， 如來所說， 甚深彌廣。 此諸佛子， 皆悉安住， 具足成就， 猶如普賢。 一切眾生， 尚可知數， 一切三世， 心猶可知。 普賢菩薩， 功德深廣， 無量無邊， 不可了知。 一毛可量
【現代漢語翻譯】 現代漢語譯本 佛的國土（如來剎），都能覺悟，瞭解其因由。 使一切沒有剩餘的眾生，都與普賢菩薩（Samantabhadra）齊等。 成就佈施，都如迴向一般，持戒圓滿，如普賢菩薩的力量。 勇猛精進，而不退轉，成就忍辱，不可被破壞。 善於進入甚深的禪定正受，分別了知一切三昧（samadhi）。 清凈的智慧，瞭解過去、現在、未來三世，一切世間所不能知曉的。 身、口、意所造的業，以及音聲語言，都清凈無染。 最終成就菩薩的各種修行，都與普賢菩薩齊等。 譬如如如（tathata），一切法界，舍離驕慢，各種散亂的心。 永遠滅除障礙，普遍清凈，使一切眾生，也像這樣。 如此殊勝微妙，最上乘的迴向，是一切如來所宣說的。 以此無量的善根迴向，圓滿成就菩薩所修行的。 一切沒有剩餘的諸佛真子，普遍修行這種深奧的迴向法。 攝取一切微妙的法界，深入安住于諸善逝（Sugata）的力量。 如果有樂於追求這種殊勝的修行，如來所說的，非常深奧而廣博。 這些佛子，都安住於此，圓滿成就，猶如普賢菩薩。 一切眾生，尚且可以計數，一切三世的心念，也還可以知曉。 普賢菩薩的功德深廣，無量無邊，不可了知。 即使一根毫毛也可以衡量，
【English Translation】 English version The Buddha's lands (Tathagata-ksetra), all can awaken, understanding their causes. Making all beings without remainder, equal to Samantabhadra Bodhisattva. Accomplishing giving, all like dedication, upholding precepts completely, like the power of Samantabhadra. Being courageous and diligent, without regression, accomplishing patience, indestructible. Skillfully entering profound meditative absorption, discerning and understanding all samadhis. Pure wisdom, understanding the three times of past, present, and future, which all the world cannot know. The karma of body, speech, and mind, as well as sounds and languages, are all pure and undefiled. Ultimately accomplishing all the practices of a Bodhisattva, all equal to Samantabhadra Bodhisattva. Like suchness (tathata), all the Dharma realms, abandoning arrogance, all scattered minds. Forever eliminating obstacles, universally pure, making all beings also like this. Such excellent and subtle, supreme dedication, is what all Tathagatas proclaim. With this immeasurable root of goodness dedicated, fully accomplishing what Bodhisattvas practice. All the true children of the Buddhas without remainder, universally practice this profound dedication method. Absorbing all the subtle Dharma realms, deeply abiding in the power of all Sugatas. If there are those who delight in seeking this excellent practice, what the Tathagata speaks is very profound and vast. These children of the Buddha, all abide in this, fully accomplishing, like Samantabhadra Bodhisattva. All beings can still be counted, all the thoughts of the three times can still be known. The merits and virtues of Samantabhadra Bodhisattva are profound and vast, immeasurable and boundless, unknowable. Even a single hair can be measured,
， 十方虛空， 一切剎塵， 悉可知數。 殊勝大仙， 真佛子等， 所住功德， 不可稱量。」◎
大方廣佛華嚴經卷第二十二 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二十三
東晉天竺三藏佛馱跋陀羅譯◎
十地品第二十二之一
爾時，世尊在他化自在天王宮摩尼寶殿上，與大菩薩眾俱，于阿耨多羅三藐三菩提皆不退轉，從他方世界俱來集會。
此諸菩薩，一切菩薩智慧行處悉得自在，諸佛如來智慧入處悉皆得入；善能教化一切世間，于唸唸中普能示現神通等事；具足一切菩薩所愿，於一切世、一切劫、一切國土，常修一切諸菩薩行；具足菩薩福德智慧而無窮盡。能為一切而作饒益；能到一切菩薩智慧方便彼岸；能令眾生背生死道向涅槃門；不斷一切菩薩所行；善游一切菩薩禪定解脫三昧神通明慧，諸所施為善能示現。一切菩薩無作神足皆悉已得，於一念頃能至十方諸佛大會，勸發咨請受持法輪，常以大心供養諸佛，常能修習諸大菩薩所行事業；其身普現無量世界，其音遍聞無所不至，其心通達明見三世一切菩薩所有功德具足修習。如是諸菩薩摩訶薩功德無量無邊，于無數劫說不可盡。其名曰：金剛藏菩薩、寶
【現代漢語翻譯】 現代漢語譯本 『十方虛空』（指整個宇宙空間），『一切剎塵』（指所有世界中的微塵），都可以被計算出來。 但是，像『殊勝大仙』（指偉大的菩薩），『真佛子』（指真正的佛陀弟子）等，他們所擁有的功德，是無法衡量的。
《大方廣佛華嚴經》卷第二十二 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十三
東晉天竺三藏佛馱跋陀羅譯
十地品第二十二之一
當時，世尊在『他化自在天王宮』（欲界第六天，最高的天）的『摩尼寶殿』（以摩尼寶珠裝飾的宮殿）上，與眾多大菩薩在一起，他們對於『阿耨多羅三藐三菩提』（無上正等正覺，即佛的智慧）都已達到不退轉的境界，從其他世界一同來到這裡。
這些菩薩，對於一切菩薩的智慧修行之處都已獲得自在，對於諸佛如來的智慧境界都已能夠進入；他們善於教化一切世間眾生，在每一個念頭中都能普遍示現神通等事；他們具足一切菩薩所發之愿，在一切時、一切劫、一切國土中，常常修習一切菩薩的修行；他們具足菩薩的福德和智慧，並且無窮無盡。他們能夠為一切眾生帶來利益；能夠到達一切菩薩智慧方便的彼岸；能夠引導眾生背離生死輪迴之道，走向涅槃之門；他們不會中斷一切菩薩的修行；他們善於遊歷一切菩薩的禪定、解脫、三昧、神通和明慧，他們所做的一切都能善巧地示現。一切菩薩的無作神通都已獲得，在一念之間就能到達十方諸佛的法會，勸請諸佛宣說佛法，並受持法輪，常常以大願心供養諸佛，常常修習諸大菩薩所行的事業；他們的身體普遍顯現在無量世界，他們的聲音遍佈一切地方，他們的心通達明見三世一切菩薩所擁有的功德，並具足修習。像這樣的菩薩摩訶薩，他們的功德無量無邊，即使在無數劫中也無法說完。他們的名字是：『金剛藏菩薩』（擁有金剛般堅固的智慧的菩薩）、『寶藏菩薩』（擁有如寶藏般無盡功德的菩薩）……
【English Translation】 English version 『The ten directions of empty space』 (referring to the entire universe), 『all the dust of lands』 (referring to the dust particles in all worlds), can all be counted. However, the merits and virtues possessed by beings like 『the great and excellent immortals』 (referring to great Bodhisattvas), 『true sons of the Buddha』 (referring to the true disciples of the Buddha), are immeasurable.
The Great Extensive Buddha Flower Adornment Sutra, Volume 22 Taisho Tripitaka Volume 09, No. 0278, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 23
Translated by Tripitaka Bhadra from India of the Eastern Jin Dynasty
Chapter 22, The Ten Grounds, Part 1
At that time, the World Honored One was in the 『Mani Jewel Palace』 (a palace adorned with Mani jewels) in the 『Paranirmitavasavartin Heaven』 (the sixth and highest heaven of the desire realm), together with a great assembly of Bodhisattvas, all of whom had reached the state of non-retrogression in 『Anuttara-samyak-sambodhi』 (unexcelled complete enlightenment, the wisdom of the Buddha), and had come together from other worlds.
These Bodhisattvas had attained mastery over all the wisdom practices of Bodhisattvas, and were able to enter into the wisdom realms of all the Buddhas; they were skilled in teaching and transforming all beings in the world, and in every thought they could universally manifest miraculous powers and other such things; they were fully endowed with all the vows of Bodhisattvas, and in all times, all kalpas, and all lands, they constantly cultivated all the practices of Bodhisattvas; they were fully endowed with the merits and wisdom of Bodhisattvas, and these were inexhaustible. They were able to bring benefit to all beings; they were able to reach the other shore of all the wisdom and skillful means of Bodhisattvas; they were able to guide beings away from the path of birth and death towards the gate of Nirvana; they did not cease any of the practices of Bodhisattvas; they were skilled in traversing all the meditations, liberations, samadhis, miraculous powers, and clear wisdom of Bodhisattvas, and all that they did was skillfully manifested. All the effortless miraculous powers of Bodhisattvas had been attained, and in a single thought they could reach the assemblies of Buddhas in the ten directions, urging the Buddhas to expound the Dharma, and receiving and upholding the Dharma wheel, constantly making offerings to the Buddhas with great aspiration, and constantly cultivating the practices of the great Bodhisattvas; their bodies universally manifested in immeasurable worlds, their voices were heard everywhere, and their minds penetrated and clearly saw all the merits and virtues of all Bodhisattvas in the three times, and they fully cultivated them. Such Bodhisattva Mahasattvas had immeasurable and boundless merits and virtues, which could not be fully described even in countless kalpas. Their names were: 『Vajragarbha Bodhisattva』 (Bodhisattva with diamond-like firm wisdom), 『Ratnagarbha Bodhisattva』 (Bodhisattva with inexhaustible merits like a treasure) ...
藏菩薩、蓮華藏菩薩、德藏菩薩、蓮華德藏菩薩、日藏菩薩、月藏菩薩、凈月藏菩薩、照一切世間莊嚴藏菩薩、智慧照明藏菩薩、妙德藏菩薩、栴檀德藏菩薩、華德藏菩薩、優缽羅華德藏菩薩、天德藏菩薩、福德藏菩薩、無礙清凈智德藏菩薩、功德藏菩薩、那羅延德藏菩薩、無垢藏菩薩、離垢藏菩薩、種種樂說莊嚴藏菩薩、大光明網藏菩薩、凈明威德王藏菩薩、大金山光明威德王藏菩薩、一切相莊嚴凈德藏菩薩、金剛焰德相莊嚴藏菩薩、焰熾藏菩薩、宿王光照藏菩薩、虛空無礙妙音藏菩薩、陀羅尼功德持一切世間愿藏菩薩、海莊嚴藏菩薩、須彌德藏菩薩、凈一切功德藏菩薩、如來藏菩薩、佛德藏菩薩、解脫月菩薩。如是等菩薩摩訶薩無量無邊，不可思議、不可稱說，金剛藏菩薩而為上首。
爾時，金剛藏菩薩摩訶薩承佛威神，入菩薩大智慧光明三昧。即時十方世界於一方過億佛土微塵數世界，有十億佛土微塵數佛皆現其身，名金剛藏；十方世界皆亦如是，同聲贊言：「善哉！善哉！金剛藏！乃能入是菩薩大智慧光明三昧，如是十方世界微塵數等諸佛皆同一號，加汝威神。所謂：盧舍那佛本願力故；本威神力故；汝有大智慧故；欲宣一切菩薩不可思議諸佛法明故。所謂：入智慧地故；攝一切善根故；善分別一切佛
【現代漢語翻譯】 現代漢語譯本：藏菩薩（蘊藏功德的菩薩）、蓮華藏菩薩（如蓮花般蘊藏功德的菩薩）、德藏菩薩（蘊藏功德的菩薩）、蓮華德藏菩薩（如蓮花般蘊藏功德的菩薩）、日藏菩薩（如太陽般蘊藏功德的菩薩）、月藏菩薩（如月亮般蘊藏功德的菩薩）、凈月藏菩薩（如清凈的月亮般蘊藏功德的菩薩）、照一切世間莊嚴藏菩薩（以莊嚴照耀一切世間的菩薩）、智慧照明藏菩薩（以智慧照亮一切的菩薩）、妙德藏菩薩（具有微妙功德的菩薩）、栴檀德藏菩薩（具有栴檀香般功德的菩薩）、華德藏菩薩（具有花朵般功德的菩薩）、優缽羅華德藏菩薩（具有優缽羅花般功德的菩薩）、天德藏菩薩（具有天人般功德的菩薩）、福德藏菩薩（具有福德的菩薩）、無礙清凈智德藏菩薩（具有無礙清凈智慧功德的菩薩）、功德藏菩薩（蘊藏功德的菩薩）、那羅延德藏菩薩（具有那羅延天般功德的菩薩）、無垢藏菩薩（蘊藏無垢功德的菩薩）、離垢藏菩薩（蘊藏離垢功德的菩薩）、種種樂說莊嚴藏菩薩（以種種悅耳說法莊嚴的菩薩）、大光明網藏菩薩（蘊藏大光明網的菩薩）、凈明威德王藏菩薩（具有清凈光明威德的菩薩）、大金山光明威德王藏菩薩（具有如大金山般光明威德的菩薩）、一切相莊嚴凈德藏菩薩（以一切相莊嚴清凈功德的菩薩）、金剛焰德相莊嚴藏菩薩（以金剛火焰般功德莊嚴的菩薩）、焰熾藏菩薩（蘊藏火焰般熾盛功德的菩薩）、宿王光照藏菩薩（以宿王光照耀的菩薩）、虛空無礙妙音藏菩薩（具有虛空般無礙妙音的菩薩）、陀羅尼功德持一切世間愿藏菩薩（以陀羅尼功德持一切世間愿的菩薩）、海莊嚴藏菩薩（以大海般莊嚴的菩薩）、須彌德藏菩薩（具有如須彌山般功德的菩薩）、凈一切功德藏菩薩（清凈一切功德的菩薩）、如來藏菩薩（蘊藏如來功德的菩薩）、佛德藏菩薩（蘊藏佛陀功德的菩薩）、解脫月菩薩（如解脫之月般的菩薩）。如是等菩薩摩訶薩無量無邊，不可思議、不可稱說，金剛藏菩薩（如金剛般堅固的菩薩）而為上首。 爾時，金剛藏菩薩摩訶薩承佛威神，入菩薩大智慧光明三昧。即時十方世界於一方過億佛土微塵數世界，有十億佛土微塵數佛皆現其身，名金剛藏；十方世界皆亦如是，同聲贊言：『善哉！善哉！金剛藏！乃能入是菩薩大智慧光明三昧，如是十方世界微塵數等諸佛皆同一號，加汝威神。』所謂：盧舍那佛（報身佛）本願力故；本威神力故；汝有大智慧故；欲宣一切菩薩不可思議諸佛法明故。所謂：入智慧地故；攝一切善根故；善分別一切佛
【English Translation】 English version: Bodhisattva Treasury (Bodhisattva who embodies a treasury of merits), Lotus Treasury Bodhisattva (Bodhisattva who embodies a treasury of merits like a lotus), Merit Treasury Bodhisattva (Bodhisattva who embodies a treasury of merits), Lotus Merit Treasury Bodhisattva (Bodhisattva who embodies a treasury of merits like a lotus), Sun Treasury Bodhisattva (Bodhisattva who embodies a treasury of merits like the sun), Moon Treasury Bodhisattva (Bodhisattva who embodies a treasury of merits like the moon), Pure Moon Treasury Bodhisattva (Bodhisattva who embodies a treasury of merits like a pure moon), Illuminating All Worlds Adornment Treasury Bodhisattva (Bodhisattva who illuminates all worlds with adornment), Wisdom Illumination Treasury Bodhisattva (Bodhisattva who illuminates with wisdom), Wonderful Merit Treasury Bodhisattva (Bodhisattva who possesses wonderful merits), Sandalwood Merit Treasury Bodhisattva (Bodhisattva who possesses merits like sandalwood), Flower Merit Treasury Bodhisattva (Bodhisattva who possesses merits like flowers), Utpala Flower Merit Treasury Bodhisattva (Bodhisattva who possesses merits like Utpala flowers), Heavenly Merit Treasury Bodhisattva (Bodhisattva who possesses merits like heavenly beings), Fortune Merit Treasury Bodhisattva (Bodhisattva who possesses fortune merits), Unobstructed Pure Wisdom Merit Treasury Bodhisattva (Bodhisattva who possesses unobstructed pure wisdom merits), Merit Treasury Bodhisattva (Bodhisattva who embodies a treasury of merits), Narayana Merit Treasury Bodhisattva (Bodhisattva who possesses merits like Narayana), Immaculate Treasury Bodhisattva (Bodhisattva who embodies a treasury of immaculate merits), Detached from Impurity Treasury Bodhisattva (Bodhisattva who embodies a treasury of merits detached from impurity), Various Joyful Speech Adornment Treasury Bodhisattva (Bodhisattva who adorns with various joyful speeches), Great Light Net Treasury Bodhisattva (Bodhisattva who embodies a treasury of great light net), Pure Bright Majestic King Treasury Bodhisattva (Bodhisattva who possesses pure bright majestic power), Great Golden Mountain Bright Majestic King Treasury Bodhisattva (Bodhisattva who possesses bright majestic power like a great golden mountain), All Forms Adornment Pure Merit Treasury Bodhisattva (Bodhisattva who adorns with all forms of pure merits), Vajra Flame Merit Form Adornment Treasury Bodhisattva (Bodhisattva who adorns with merits like vajra flames), Blazing Flame Treasury Bodhisattva (Bodhisattva who embodies a treasury of blazing flame merits), Constellation King Light Illumination Treasury Bodhisattva (Bodhisattva who illuminates with the light of the constellation king), Space Unobstructed Wonderful Sound Treasury Bodhisattva (Bodhisattva who possesses wonderful sound unobstructed like space), Dharani Merit Holds All Worlds Vow Treasury Bodhisattva (Bodhisattva who holds the vows of all worlds with Dharani merits), Ocean Adornment Treasury Bodhisattva (Bodhisattva who adorns like the ocean), Sumeru Merit Treasury Bodhisattva (Bodhisattva who possesses merits like Mount Sumeru), Purifying All Merits Treasury Bodhisattva (Bodhisattva who purifies all merits), Tathagata Treasury Bodhisattva (Bodhisattva who embodies the merits of the Tathagata), Buddha Merit Treasury Bodhisattva (Bodhisattva who embodies the merits of the Buddha), Liberation Moon Bodhisattva (Bodhisattva like the moon of liberation). These Bodhisattva Mahasattvas are immeasurable, boundless, inconceivable, and indescribable, with Vajra Treasury Bodhisattva (Bodhisattva as firm as a vajra) as their leader. At that time, Vajra Treasury Bodhisattva Mahasattva, empowered by the Buddha's majestic power, entered the Bodhisattva's Great Wisdom Light Samadhi. Immediately, in each of the ten directions, beyond a billion Buddha lands, there appeared a number of Buddhas equal to the dust particles of a billion Buddha lands, all bearing the name Vajra Treasury. The same occurred in all ten directions, and they all praised in unison: 'Excellent! Excellent! Vajra Treasury! You are able to enter this Bodhisattva's Great Wisdom Light Samadhi. All the Buddhas, equal to the dust particles of the ten directions, share the same name and add to your majestic power.' This is because of the original vow power of Vairocana Buddha (the Sambhogakaya Buddha); because of the original majestic power; because you possess great wisdom; and because you wish to proclaim the inconceivable Dharma of all Buddhas to all Bodhisattvas. This is to say: because you have entered the wisdom ground; because you have gathered all good roots; because you can skillfully distinguish all Buddhas.
法故；廣法智故；決定說諸法故；無分別智善分別故；一切世間法不能染故；出世間善根清凈故；得不可思議智力故；得一切智人智境界故。所謂：如實說菩薩十地差別故；菩薩安住十地故；分別說無漏法故；大智慧光明善分別以自莊嚴故；入具足智門故；隨所應住次第說故；得無礙樂說光明故；具足大無礙智地故；不忘失菩薩心故；教化成熟一切眾生界故；得至一切處決定智故。
「金剛藏！汝當說此法門差別。所謂：諸佛神力故；汝能堪受如來智慧神力故；自善根清凈故；清凈法界故；饒益眾生故；入法身智身故；於一切佛得授記故；得一切世間高大身故；過一切世間道故；凈出世間善根故。」即時十方諸佛與金剛藏真實無上身，與無障礙樂說辯，與善分別清凈智慧，與善憶念不忘，與善決定慧，與至一切智處，與諸佛無壞力，與諸佛無所畏，與諸佛無礙智分別諸法善開法門，與一切諸佛上妙身、口、意業。
何以故？以得菩薩大智慧光明三昧故，亦是菩薩本願力故，直心清凈故，智慧明白故，善集助道法故，善修本業故，念持無量法故，信解清凈光明法故，善得陀羅尼門不可壞故，法界智印善印故。
爾時，十方諸佛，皆申右手摩金剛藏菩薩頂；金剛藏菩薩即從三昧起，告諸菩薩言：「諸佛
【現代漢語翻譯】 現代漢語譯本：因為法的緣故；因為廣大的智慧的緣故；因為能決定地宣說諸法的緣故；因為無分別的智慧能善巧分別的緣故；因為一切世間法都不能染污的緣故；因為出世間的善根清凈的緣故；因為獲得不可思議的智慧力量的緣故；因為獲得一切智者的智慧境界的緣故。所謂：如實宣說菩薩十地的差別；菩薩安住於十地；分別宣說無漏法；以大智慧光明善巧分別來莊嚴自己；進入具足智慧之門；隨所應安住的次第宣說；獲得無礙的樂說光明；具足大無礙的智慧之地；不忘失菩薩的初心；教化成熟一切眾生界；獲得到達一切處的決定智慧。 『金剛藏（Vajragarbha，菩薩名）！你應當宣說此法門的差別。所謂：諸佛的神力；你能堪受如來智慧的神力；自身善根清凈；清凈法界；饒益眾生；進入法身智身；在一切佛處得到授記；獲得一切世間高大的身軀；超越一切世間道；清凈出世間的善根。』即時，十方諸佛給予金剛藏真實無上的身軀，給予無障礙的樂說辯才，給予善巧分別的清凈智慧，給予善於憶念不忘的能力，給予善於決定的智慧，給予到達一切智處的智慧，給予諸佛無壞的力量，給予諸佛無所畏懼的勇氣，給予諸佛無礙的智慧來分別諸法，善巧開啟法門，給予一切諸佛上妙的身、口、意業。 為什麼呢？因為獲得菩薩大智慧光明三昧的緣故，也是菩薩本願力的緣故，因為直心清凈的緣故，因為智慧明白的緣故，因為善於集聚助道法的緣故，因為善於修習本業的緣故，因爲念持無量法的緣故，因為信解清凈光明的法的緣故，因為善於獲得陀羅尼（Dharani，總持）門不可壞的緣故，因為法界智印善於印證的緣故。 這時，十方諸佛都伸出右手摩金剛藏菩薩的頭頂；金剛藏菩薩即從三昧中起身，告訴諸菩薩說：『諸佛』
【English Translation】 English version: Because of the Dharma; because of vast wisdom; because of decisively explaining all dharmas; because of non-discriminating wisdom that skillfully distinguishes; because all worldly dharmas cannot taint it; because the roots of supramundane goodness are pure; because of obtaining inconceivable wisdom power; because of obtaining the wisdom realm of the all-knowing one. Namely: truthfully explaining the differences of the ten Bodhisattva grounds; Bodhisattvas abiding in the ten grounds; separately explaining the unconditioned dharmas; using great wisdom light to skillfully adorn oneself; entering the gate of complete wisdom; explaining in the order of where one should abide; obtaining the light of unobstructed eloquence; possessing the ground of great unobstructed wisdom; not forgetting the Bodhisattva's initial aspiration; teaching and maturing all realms of sentient beings; obtaining the decisive wisdom to reach all places. 『Vajragarbha (金剛藏, a Bodhisattva's name)! You should explain the differences of this Dharma gate. Namely: because of the Buddhas' spiritual power; because you can receive the Tathagata's (如來) wisdom spiritual power; because your own roots of goodness are pure; because the Dharma realm is pure; for the benefit of sentient beings; entering the wisdom body of the Dharma body; receiving predictions from all Buddhas; obtaining a tall and great body in all worlds; surpassing all worldly paths; purifying the roots of supramundane goodness.』 Immediately, the Buddhas of the ten directions gave Vajragarbha a real, unsurpassed body, gave unobstructed eloquence, gave skillful and pure wisdom, gave the ability to remember well without forgetting, gave the wisdom to decide well, gave the wisdom to reach the place of all-knowing, gave the indestructible power of the Buddhas, gave the fearlessness of the Buddhas, gave the unobstructed wisdom of the Buddhas to distinguish all dharmas, skillfully opening the Dharma gate, and gave the supreme body, speech, and mind actions of all Buddhas. Why is this so? Because of obtaining the Bodhisattva's great wisdom light samadhi (三昧, meditative absorption), also because of the Bodhisattva's original vow power, because of the purity of a straightforward mind, because of clear wisdom, because of skillfully gathering the auxiliary paths, because of skillfully cultivating the fundamental practices, because of remembering and upholding immeasurable dharmas, because of believing and understanding the pure light dharmas, because of skillfully obtaining the indestructible Dharani (陀羅尼, mnemonic device) gate, because the wisdom seal of the Dharma realm is well sealed. At that time, all the Buddhas of the ten directions extended their right hands and stroked the crown of Bodhisattva Vajragarbha; Bodhisattva Vajragarbha immediately arose from samadhi and said to the Bodhisattvas: 『Buddhas』
子！是諸菩薩愿決定，無有過，不可壞，廣大如法界，究竟如虛空，遍覆一切十方諸佛世界眾生，為救度一切世間，為一切諸佛神力所護。何以故？諸菩薩摩訶薩入過去諸佛智地，亦入未來、現在諸佛智地。
「何等是諸菩薩摩訶薩智地？菩薩摩訶薩智地有十，過去、未來、現在諸佛已說、今說、當說，為是地故，我如是說。何等為十？一曰歡喜，二曰離垢，三曰明，四曰焰，五曰難勝，六曰現前，七曰遠行，八曰不動，九曰善慧，十曰法雲。是十地者，三世諸佛已說、今說、當說，我不見有諸佛國土不說是十地者。何以故？此十地是菩薩最上妙道，最上明凈法門；所謂：分別十地事。諸佛子！是事不可思議，所謂：菩薩隨順諸地智慧。」金剛藏菩薩說諸菩薩十地名已，默然而住，不復分別；時，一切菩薩聞說菩薩十地名已，咸皆渴仰，欲聞解釋，各作是念：「何因何緣金剛藏菩薩說十地名已，默然而住？」
時，大菩薩眾中，有菩薩名解脫月，知諸菩薩心之所念，以偈問曰：
「凈念智慧人， 何故說菩薩， 諸地名號已， 默然不解釋？ 今諸大菩薩， 心皆懷猶豫， 何故說是名， 而不演其義？ 大智諸菩薩， 咸皆欲聽聞， 如是諸地義， 愿為分別說。 是諸菩
【現代漢語翻譯】 現代漢語譯本： 『子！』這些菩薩的願力是堅定的，沒有過失，不可破壞，廣大如同法界（一切事物存在的範圍），究竟如同虛空（無限的空間），遍覆一切十方諸佛世界中的眾生，爲了救度一切世間，為一切諸佛的神力所護持。為什麼呢？因為諸菩薩摩訶薩（偉大的菩薩）進入了過去諸佛的智慧之地，也進入了未來和現在諸佛的智慧之地。
『什麼是諸菩薩摩訶薩的智慧之地呢？』菩薩摩訶薩的智慧之地有十個，過去、未來、現在諸佛已經說過、正在說、將要說，爲了這些地，我這樣說。哪十個呢？第一是歡喜地，第二是離垢地，第三是明地，第四是焰地，第五是難勝地，第六是現前地，第七是遠行地，第八是不動地，第九是善慧地，第十是法雲地。這十地，是三世諸佛已經說過、正在說、將要說的，我沒有見到哪個佛國不說這十地的。為什麼呢？因為這十地是菩薩最上妙的道路，最上明凈的法門；也就是：分別十地的事。諸佛子！這件事是不可思議的，也就是：菩薩隨順諸地的智慧。』金剛藏菩薩說完諸菩薩十地的名稱后，就沉默不語，不再分別解釋；當時，一切菩薩聽到說菩薩十地的名稱后，都非常渴望，想要聽聞解釋，各自想著：『因為什麼原因金剛藏菩薩說完十地的名稱后，就沉默不語呢？』
當時，大菩薩眾中，有一位菩薩名叫解脫月，知道諸菩薩心中所想，用偈頌問道：
『清凈念頭和智慧的人啊，為什麼說完菩薩的各地名號后，就沉默不解釋呢？現在各位大菩薩，心中都懷有疑惑，為什麼只說這些名稱，而不演說其中的含義呢？大智慧的菩薩們，都想聽聞，關於這些地的含義，希望您能分別解說。』
【English Translation】 English version: 'O son!' These Bodhisattvas' vows are firm, without fault, indestructible, vast as the Dharma realm (the scope of all existence), ultimately like space (infinite space), covering all sentient beings in the ten directions of all Buddha worlds, for the sake of saving all the world, and protected by the divine power of all Buddhas. Why is this so? Because the Bodhisattva Mahasattvas (great Bodhisattvas) have entered the wisdom ground of the past Buddhas, and also entered the wisdom ground of the future and present Buddhas.
'What are the wisdom grounds of the Bodhisattva Mahasattvas?' The wisdom grounds of the Bodhisattva Mahasattvas are ten, which the past, future, and present Buddhas have spoken, are speaking, and will speak. For the sake of these grounds, I speak thus. What are the ten? The first is the Joyful Ground, the second is the Stainless Ground, the third is the Luminous Ground, the fourth is the Blazing Ground, the fifth is the Difficult to Conquer Ground, the sixth is the Manifest Ground, the seventh is the Far-Reaching Ground, the eighth is the Immovable Ground, the ninth is the Good Wisdom Ground, and the tenth is the Dharma Cloud Ground. These ten grounds are what the Buddhas of the three times have spoken, are speaking, and will speak. I have not seen any Buddha land that does not speak of these ten grounds. Why is this so? Because these ten grounds are the most supreme path of the Bodhisattvas, the most supreme and pure Dharma gate; that is, distinguishing the matters of the ten grounds. O sons of the Buddhas! This matter is inconceivable, that is, the wisdom of the Bodhisattvas following the grounds.' After Vajragarbha Bodhisattva finished speaking the names of the ten grounds of the Bodhisattvas, he remained silent and did not explain further. At that time, all the Bodhisattvas, upon hearing the names of the ten grounds of the Bodhisattvas, were all very eager and wanted to hear the explanation, each thinking: 'For what reason did Vajragarbha Bodhisattva remain silent after speaking the names of the ten grounds?'
At that time, among the great Bodhisattva assembly, there was a Bodhisattva named Liberation Moon, who knew what the Bodhisattvas were thinking, and asked in verse:
'O you of pure thought and wisdom, why, after speaking the names of the Bodhisattvas' grounds, do you remain silent and not explain? Now all the great Bodhisattvas have doubts in their hearts. Why do you only speak these names and not expound their meanings? The Bodhisattvas of great wisdom all wish to hear about the meanings of these grounds. We hope you will explain them separately.'
薩眾， 清凈無瑕穢， 安住堅實中， 具足智功德。 皆以恭敬心， 瞻仰于仁者， 愿欲聞所說， 如渴思甘露。」
時，金剛藏菩薩聞說是已，欲令眾悅，以偈答曰：
「諸菩薩所行， 第一難思議， 分別是十地， 諸佛之根本。 微妙甚難見， 非心所能及， 從佛智慧出， 若聞則迷沒。 持心如金剛， 深信佛智慧， 以為第一妙， 心無有疑難。 遠離計我心， 及心所行地， 如是諸菩薩， 爾乃能聽聞。 寂滅無漏智， 分別說甚難， 如畫于虛空， 如執于疾風。 我念佛智慧， 第一難思議， 眾生少能信， 是故我默然。」
解脫月菩薩聞說此已，語金剛藏菩薩言：「佛子！是大菩薩眾直心清凈，善行菩薩道，善集助道法，善恭敬供養諸佛；于無量佛多種善根，成就無量深厚功德，離癡疑悔，無有貪著及諸結礙，深心信解，安住不動，於是法中不隨他教。是故，佛子！當承佛力敷演此義，是諸菩薩於是深法皆能證知。」
時，解脫月菩薩欲重宣此義，以偈頌曰：
「愿說安隱法， 菩薩無上行， 分別于諸地， 令智慧清凈。 眾智凈無垢， 安住深信解， 于諸無量佛， 證知十
【現代漢語翻譯】 現代漢語譯本 『諸位菩薩，你們清凈無瑕，安住于堅實的基礎中，具備智慧和功德。 你們都以恭敬的心，瞻仰著這位仁者，渴望聽到他所說的法，如同乾渴的人思念甘露。』
這時，金剛藏菩薩聽到這些話后，爲了讓大家高興，用偈語回答說：
『諸位菩薩所修行的，是第一等難以思議的法，它分別闡述了十地（菩薩修行的十個階段），是諸佛的根本。 這種法微妙而難以見到，不是凡夫的心所能理解的，它出自佛的智慧，如果聽了卻不理解，反而會迷失。 要像金剛一樣堅定自己的心，深信佛的智慧，把它看作是第一等微妙的法，心中不要有任何疑惑。 要遠離執著于自我的心，以及心所執著的一切境界，像這樣的菩薩，才能聽聞此法。 寂滅無漏的智慧，要分別解說非常困難，就像在虛空中作畫，又像抓住疾風一樣不可能。 我想到佛的智慧，是第一等難以思議的，眾生很少能相信，所以我就保持沉默。』
解脫月菩薩聽到這些話后，對金剛藏菩薩說：『佛子！這些菩薩們心地正直清凈，善於修行菩薩道，善於積累助道之法，善於恭敬供養諸佛；他們在無量佛那裡種下多種善根，成就了無量深厚的功德，遠離了愚癡、疑惑和後悔，沒有貪戀和各種煩惱的束縛，他們內心深信並理解，安住不動搖，對於這種法不會隨從他人的教導。所以，佛子！應當承佛的威神之力來闡述這個道理，這些菩薩都能夠證悟並瞭解這種深奧的法。』
這時，解脫月菩薩爲了再次宣說這個道理，用偈語頌道：
『愿您宣說安穩的法，菩薩無上的修行，分別闡述諸地的含義，使我們的智慧清凈。 眾人的智慧清凈無垢，安住于深信和理解中，在無量諸佛那裡，證悟十地。』
【English Translation】 English version 'O Bodhisattvas, you are pure and without blemish, dwelling in a firm foundation, possessing wisdom and merit. You all, with respectful hearts, gaze upon this benevolent one, desiring to hear what he will say, like the thirsty longing for sweet dew.'
At that time, Vajragarbha Bodhisattva, having heard these words, wishing to please the assembly, replied in verse:
'What the Bodhisattvas practice is the foremost inconceivable Dharma, which distinguishes the ten bhumis (ten stages of Bodhisattva practice), the root of all Buddhas. This Dharma is subtle and difficult to see, not attainable by the ordinary mind; it comes from the wisdom of the Buddha, and if heard without understanding, one will be lost. Hold your mind as firm as a diamond, deeply believe in the Buddha's wisdom, regard it as the foremost subtle Dharma, and have no doubts in your heart. Be far from the mind that clings to self, and all the realms that the mind clings to; only such Bodhisattvas can hear this Dharma. The wisdom of extinction and non-outflow is very difficult to explain, like painting in the void, or grasping the swift wind. I think of the Buddha's wisdom, which is the foremost inconceivable, few beings can believe it, therefore I remain silent.'
Having heard these words, Vimukticandra Bodhisattva said to Vajragarbha Bodhisattva: 'O son of the Buddha! These Bodhisattvas are upright and pure in heart, skillful in practicing the Bodhisattva path, skillful in accumulating the aids to the path, skillful in revering and making offerings to all Buddhas; they have planted many roots of goodness with countless Buddhas, achieved immeasurable profound merits, are free from ignorance, doubt, and regret, without greed or any fetters, they deeply believe and understand, dwell steadfastly, and do not follow the teachings of others regarding this Dharma. Therefore, O son of the Buddha! You should, by the power of the Buddha, expound this meaning, for these Bodhisattvas are all capable of realizing and understanding this profound Dharma.'
At that time, Vimukticandra Bodhisattva, wishing to reiterate this meaning, spoke in verse:
'May you expound the peaceful Dharma, the supreme practice of the Bodhisattvas, distinguishing the meanings of the bhumis, so that our wisdom may be purified. The wisdom of the assembly is pure and without defilement, dwelling in deep faith and understanding, in the presence of countless Buddhas, realizing the ten bhumis.'
地義。」
金剛藏菩薩言：「佛子！是諸大眾雖皆清凈離癡疑悔，於是法中不隨他教；其餘樂小法者，聞是甚深難思議事，或生疑悔，是人長夜受諸衰惱；我愍此等，是故默然。」
時，金剛藏菩薩欲重宣此義，以偈頌曰：
「是眾雖清凈， 深智離疑悔， 其心已決定， 不復隨他教。 無動如須彌， 不亂如大海， 其餘不久行， 智慧未明瞭。 隨識不隨智， 聞已生疑悔， 彼將墮惡道， 愍念故不說。」
解脫月菩薩言：「佛子！愿承佛力，善分別此不可思議法，佛所護念事，令易信解；所以者何？善說十地義，十方諸佛法應護念；一切菩薩護是事故，勤行精進。何以故？是菩薩最上所行，得至一切諸佛法故。譬如一切文字，皆初章所攝，初章為本，無有一字不入初章者；如是，佛子！十地者，是一切佛法之根本；菩薩具足行是十地，能得一切智慧。是故，佛子！愿說此義，諸佛護念，加以神力，令人信受，不可破壞。」
時，解脫月菩薩欲明顯此義，以偈頌曰：
「善哉智慧子， 清凈行具足， 愿說十地行， 所入十地法， 具足於智慧， 得以成菩提。 所有十方佛， 最勝人中尊， 皆共護念汝， 說是十地義。 十地
【現代漢語翻譯】 現代漢語譯本 金剛藏菩薩說：『佛子！這些大眾雖然都清凈，遠離了愚癡、疑惑和後悔，對於這個法門不會隨從他人的教導；但是其餘那些喜歡小乘佛法的人，聽到這樣深奧難思議的事情，可能會產生疑惑和後悔，這些人將會在漫長的黑夜裡遭受各種衰敗和煩惱；我憐憫他們，所以保持沉默。』 當時，金剛藏菩薩爲了再次宣說這個道理，用偈頌說道： 『這些大眾雖然清凈， 具有深厚的智慧，遠離疑惑和後悔， 他們的心已經堅定， 不再隨從他人的教導。 他們像須彌山一樣不可動搖， 像大海一樣不會混亂， 其餘那些不久修行的人， 智慧還不夠明瞭。 他們隨從意識而不隨從智慧， 聽聞之後會產生疑惑和後悔， 他們將會墮入惡道， 因為憐憫他們，所以我不說。』 解脫月菩薩說：『佛子！希望憑藉佛陀的力量，好好地分別解說這個不可思議的法門，這是佛陀所護念的事情，使人們容易相信和理解；為什麼呢？因為善說十地（菩薩修行十個階段）的意義，十方諸佛都應該護念；一切菩薩爲了這個緣故，勤奮修行精進。為什麼呢？因為這是菩薩最上乘的修行，能夠達到一切諸佛的境界。譬如一切文字，都包含在初章之中，初章是根本，沒有一個字不屬於初章；同樣，佛子！十地是一切佛法的根本；菩薩圓滿地修行這十地，就能夠獲得一切智慧。所以，佛子！希望您宣說這個道理，諸佛會護念您，並加以神力，使人們能夠相信接受，不可破壞。』 當時，解脫月菩薩爲了明顯地闡述這個道理，用偈頌說道： 『善哉，智慧之子， 清凈的修行已經圓滿具足， 希望您宣說十地的修行， 以及所進入的十地法門， 圓滿具足智慧， 從而成就菩提。 所有十方諸佛， 最殊勝的人中之尊， 都共同護念您， 宣說這十地的意義。 十地』
【English Translation】 English version Vajragarbha Bodhisattva said, 'Son of Buddha! Although these great assemblies are all pure, free from ignorance, doubt, and regret, and do not follow others' teachings in this Dharma, those who are fond of the lesser Dharma, upon hearing these profound and inconceivable matters, may generate doubt and regret. These people will suffer various declines and afflictions throughout the long night. I pity them, therefore I remain silent.' At that time, Vajragarbha Bodhisattva, wishing to reiterate this meaning, spoke in verse: 'Though this assembly is pure, With profound wisdom, free from doubt and regret, Their minds are already firm, No longer following others' teachings. Unmoving like Mount Sumeru, Undisturbed like the great ocean, Others who have not practiced long, Their wisdom is not yet clear. They follow consciousness, not wisdom, Upon hearing, they generate doubt and regret, They will fall into evil paths, Out of compassion, I do not speak.' Liberation Moon Bodhisattva said, 'Son of Buddha! May we rely on the Buddha's power to clearly explain this inconceivable Dharma, which is protected by the Buddha, so that it may be easily believed and understood. Why is this so? Because the meaning of the Ten Bhumis (ten stages of Bodhisattva practice) should be well explained, and the Buddhas of the ten directions should protect it. All Bodhisattvas diligently practice and strive for this reason. Why is this so? Because this is the supreme practice of Bodhisattvas, which enables them to reach the realm of all Buddhas. For example, all written words are contained within the first chapter, the first chapter is the root, and there is no word that does not belong to the first chapter. Similarly, Son of Buddha! The Ten Bhumis are the root of all Buddha-Dharma. Bodhisattvas who fully practice these Ten Bhumis can attain all wisdom. Therefore, Son of Buddha! May you explain this meaning, and may the Buddhas protect you and add their divine power, so that people may believe and accept it, and it cannot be destroyed.' At that time, Liberation Moon Bodhisattva, wishing to clearly express this meaning, spoke in verse: 'Excellent, son of wisdom, Your pure practice is complete, May you explain the practice of the Ten Bhumis, And the Dharma of the Ten Bhumis that one enters, Fully possessing wisdom, Thus attaining Bodhi. All the Buddhas of the ten directions, The most supreme among humans, All together protect you, To explain the meaning of the Ten Bhumis. The Ten Bhumis'
為根本， 是名智行處， 亦為究竟道， 佛無量法聚。 譬如諸文字， 皆攝在初章， 諸佛功德智， 十地為根本。」
爾時，諸菩薩一時同聲以偈請金剛藏菩薩言：
「上妙智慧人， 樂說無有量， 德重如山王， 哀愍說十地。 戒念慧清凈， 說是十地義， 十力之根本， 無礙智本行。 戒定慧功德， 集在仁者心， 憍慢諸邪見， 皆悉已滅盡。 是眾無疑心， 唯愿聞善說， 譬病思良醫， 如饑思美膳。 我等亦如是， 聞甘露法味， 是故曠大意， 愿開初地門， 乃至第十地， 次第為我說。」
爾時，釋迦牟尼佛從眉間白毫相，放菩薩力光明，百千阿僧祇光以為眷屬，普照十方諸佛世界，靡不周遍，三惡道苦皆得休息；悉照十方諸佛大會說法之眾，顯現如來不思議力。是光明遍照十方諸佛大會諸菩薩身已，于上虛空中，成大光明雲臺；十方諸佛亦復如是，從眉間白毫俱放菩薩力光明，百千阿僧祇光以為眷屬，普現如來不思議力，悉照一切諸佛大會，及娑婆世界釋迦牟尼佛一切大眾，並金剛藏菩薩及師子座。照已，于上虛空中成大光明雲臺。時，諸大光明雲臺中，諸佛神力故，而說頌曰：
「無等等諸佛， 功
【現代漢語翻譯】 現代漢語譯本 是根本，這是智慧的修行之處，也是究竟的道路，是佛陀無量法門的匯聚。 譬如所有的文字，都包含在最初的章節中，諸佛的功德智慧，以十地為根本。
這時，諸位菩薩同時以偈頌請求金剛藏菩薩說：
『具有至高智慧的人，樂於宣說無量的法，德行如同山王一樣崇高，請您慈悲地解說十地。 戒、念、慧清凈，請您解說十地的含義，這是十力（如來十種力量）的根本，是無礙智慧的根本修行。 戒、定、慧的功德，都聚集在您的心中，驕慢和各種邪見，都已經完全滅盡。 我們這些大眾沒有疑惑，只希望聽聞您的善說，如同病人思念良醫，如同飢餓的人思念美食。 我們也是如此，渴望聽聞甘露般的佛法，所以以廣大的心意，希望您開啟初地之門，乃至第十地，依次為我們解說。』
這時，釋迦牟尼佛從眉間的白毫相中，放出菩薩力的光明，以百千阿僧祇的光芒作為眷屬，普遍照耀十方諸佛世界，沒有不遍及的，三惡道的痛苦都得以止息；全部照耀十方諸佛大會說法的大眾，顯現如來不可思議的力量。這光明遍照十方諸佛大會的諸位菩薩之後，在上方虛空中，形成巨大的光明雲臺；十方諸佛也同樣如此，從眉間的白毫中一同放出菩薩力的光明，以百千阿僧祇的光芒作為眷屬，普遍顯現如來不可思議的力量，全部照耀一切諸佛大會，以及娑婆世界釋迦牟尼佛的一切大眾，包括金剛藏菩薩和師子座。照耀之後，在上方虛空中形成巨大的光明雲臺。這時，在諸大光明雲臺中，由於諸佛的神力，而說偈頌道：
『無與倫比的諸佛，功德
【English Translation】 English version It is the foundation, the place of wise practice, also the ultimate path, the gathering of the Buddha's immeasurable teachings. Just as all letters are contained in the first chapter, the merit and wisdom of all Buddhas have the Ten Grounds (Dasabhumi) as their foundation.
At that time, all the Bodhisattvas, in unison, requested the Bodhisattva Vajragarbha with verses, saying:
'O person of supreme wisdom, who delights in expounding the immeasurable Dharma, whose virtue is as weighty as a mountain king, please compassionately explain the Ten Grounds. With pure precepts, mindfulness, and wisdom, please explain the meaning of the Ten Grounds, which are the foundation of the Ten Powers (of a Tathagata), and the fundamental practice of unobstructed wisdom. The merits of precepts, concentration, and wisdom are gathered in your heart, and arrogance and all wrong views have been completely extinguished. We, this assembly, have no doubts, and only wish to hear your good teachings, like a sick person longing for a good doctor, like a hungry person longing for delicious food. We are also like this, longing to hear the nectar-like Dharma, therefore, with a vast intention, we wish you to open the gate of the First Ground, and even the Tenth Ground, explaining them to us in order.'
At that time, Shakyamuni Buddha emitted from the white hair mark between his eyebrows, the light of Bodhisattva power, with hundreds of thousands of Asankhyeya lights as its retinue, universally illuminating the Buddha worlds of the ten directions, without any place not reached, and the sufferings of the three evil paths were all relieved; it illuminated all the assemblies of Buddhas in the ten directions who were expounding the Dharma, manifesting the inconceivable power of the Tathagata. This light, having illuminated the Bodhisattvas in the assemblies of Buddhas in the ten directions, formed a great luminous cloud platform in the upper space; the Buddhas of the ten directions also did the same, emitting from the white hair mark between their eyebrows, the light of Bodhisattva power, with hundreds of thousands of Asankhyeya lights as its retinue, universally manifesting the inconceivable power of the Tathagata, illuminating all the assemblies of Buddhas, and all the assembly of Shakyamuni Buddha in the Saha world, including the Bodhisattva Vajragarbha and the lion seat. After illuminating, a great luminous cloud platform was formed in the upper space. At that time, within the great luminous cloud platforms, due to the divine power of the Buddhas, verses were spoken, saying:
'The incomparable Buddhas, whose merits'
德如虛空， 十力無畏等， 最尊世間主。 于釋迦佛前， 而現此神力， 以佛力開現， 法王無畏藏。 說諸地所行， 諸地義差別， 承諸佛神力， 無有能壞者。 若人聞法寶， 則為諸佛護， 漸次具諸地， 得以成佛道。 若人堪任聞， 雖在於大海， 及劫盡火中， 必得聞此經， 若人癡疑悔， 終不能得聞。 是故今佛子， 說諸地智道， 入勢力觀法， 次第而修行。 得至於餘地， 各得所利益， 利一切世間， 愿說勿令斷。」◎
◎爾時，金剛藏菩薩觀察十方，欲令大眾增益信敬，以偈頌曰：
「諸佛聖主道， 微妙甚難解， 非思量所得， 唯智者行處。 其性從本來， 寂然無生滅， 從本已來空， 滅除諸苦惱。 遠離於諸趣， 等同涅槃相， 無中亦無後， 非言辭所說。 出過於三世， 其相如虛空， 諸佛所行處， 清凈深寂滅。 言說所難及， 地行亦如是， 說之猶尚難， 何況以示人？ 諸佛之智慧， 離諸心數道， 不可得思議， 非有陰界入。 但以智可知， 非識之所及， 如空跡難說， 何可示其相？ 十地義如是， 非心
【現代漢語翻譯】 現代漢語譯本 （佛的）功德如同虛空一般， 擁有十力（如來十種力用）和無畏（佛的四種無所畏懼）等功德，是世間最尊貴的主宰。 在釋迦佛（Sakyamuni Buddha）面前， 顯現出這樣的神通力量， 憑藉佛陀的力量開啟顯現， 法王（佛）無畏的寶藏。 宣說諸地（菩薩修行所經歷的十個階段）的修行， 以及諸地意義的差別， 承蒙諸佛的神力加持， 沒有誰能夠破壞這些教義。 如果有人聽聞佛法寶藏， 就會得到諸佛的護佑， 逐漸具足諸地的功德， 最終得以成就佛道。 如果有人堪能聽聞， 即使身處大海之中， 或者在劫末的火焰之中， 也必定能夠聽聞此經， 如果有人愚癡、疑惑、後悔， 最終都不能夠聽聞此經。 因此，現在的佛子們， 宣說諸地的智慧之道， 進入勢力觀法（觀察諸法實相的力量）， 次第而修行。 到達其餘的諸地， 各自得到相應的利益， 利益一切世間， 希望（您）宣說，不要讓它斷絕。」
那時，金剛藏菩薩（Vajragarbha Bodhisattva）觀察十方，爲了讓大眾增加信心和敬意，用偈頌說道：
諸佛聖主的道， 微妙而難以理解， 不是通過思量可以得到的， 唯有智者才能行走的境界。 它的本性從本來， 就是寂靜無生滅的， 從本來就是空性的， 滅除一切苦惱。 遠離於諸趣（六道輪迴）， 等同於涅槃的境界， 沒有開始也沒有結束， 不是言辭所能表達的。 超越了過去、現在、未來三世， 它的相狀如同虛空一般， 是諸佛所行走的境界， 清凈而深邃寂滅。 言語難以企及， 諸地的修行也是如此， 說出來尚且困難， 何況要展示給別人看呢？ 諸佛的智慧， 遠離一切心識的活動， 不可思議， 不是由五陰（色、受、想、行、識）、十二處（六根、六塵）、十八界（六根、六塵、六識）所構成。 只能通過智慧去了解， 不是意識所能達到的， 如同虛空的軌跡難以言說， 又如何能夠展示它的相狀呢？ 十地的意義就是這樣， 不是心識所能理解的。
【English Translation】 English version Virtue is like the void, Possessing the ten powers (Tathagata's ten powers) and fearlessness (Buddha's four fearlessnesses), the most honored lord in the world. In front of Sakyamuni Buddha, Manifesting such divine power, By the power of the Buddha, opening and revealing, The fearless treasure of the Dharma King (Buddha). Expounding the practices of the various grounds (ten stages of Bodhisattva's practice), And the differences in the meanings of the various grounds, Receiving the divine power of all Buddhas, No one can destroy these teachings. If someone hears the treasure of the Dharma, They will be protected by all Buddhas, Gradually fulfilling the merits of the various grounds, And eventually attain Buddhahood. If someone is capable of hearing, Even if they are in the midst of the great ocean, Or in the flames of the end of the kalpa, They will surely be able to hear this sutra, If someone is ignorant, doubtful, or regretful, They will ultimately not be able to hear this sutra. Therefore, the present disciples of the Buddha, Expound the path of wisdom of the various grounds, Entering the power of observation (observing the true nature of all dharmas), And practicing in sequence. Reaching the remaining grounds, Each obtaining corresponding benefits, Benefiting all the world, May (you) expound, and not let it be cut off."
At that time, Vajragarbha Bodhisattva, observing the ten directions, in order to increase the faith and reverence of the assembly, spoke in verse:
The path of the holy lords, the Buddhas, Is subtle and difficult to understand, It cannot be obtained through thinking, It is the realm where only the wise can walk. Its nature from the beginning, Is tranquil, without birth or death, From the beginning, it is empty, Eliminating all suffering. Far from all realms (six realms of reincarnation), Equal to the state of Nirvana, Without beginning or end, It cannot be expressed in words. Transcending the three times of past, present, and future, Its form is like the void, It is the realm where all Buddhas walk, Pure, profound, and tranquil. It is difficult for words to reach, The practice of the grounds is also like this, It is difficult even to speak of it, How much more difficult to show it to others? The wisdom of the Buddhas, Is far from all mental activities, Inconceivable, It is not composed of the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve ayatanas (six sense organs, six sense objects), or the eighteen dhatus (six sense organs, six sense objects, six consciousnesses). It can only be understood through wisdom, It cannot be reached by consciousness, Like the traces of the void, which are difficult to describe, How can its form be shown? The meaning of the ten grounds is like this, It cannot be understood by consciousness.
意所行， 是事雖為難， 發願行慈悲。 漸次具諸地， 智者所能及， 如是諸地行， 微妙甚難見。 不可以心知， 當承佛力說， 汝等當恭敬， 咸共一心聽。 智慧所隨順， 諸地相入行， 于無量億劫， 說之不可盡。 今如實略說， 其義無有餘， 一心恭敬待， 今承佛力說， 大音唱因諭， 義名不相違。 佛神力無量， 今皆在我身， 我之所說者， 如大海一渧。」
金剛藏菩薩說此偈已，告于大眾：「諸佛子！若眾生厚集善根，修諸善行，善集助道法，供養諸佛，集諸清白法，為善知識所護，入深廣心，信樂大法，心多向慈悲，好求佛智慧；如是眾生乃能發阿耨多羅三藐三菩提心。為得一切種智故，為得十力故，為得大無畏故，為得具足佛法故，為救一切世間故，為凈大慈悲心故，為向十方無餘無礙智故，為凈一切佛國令無餘故，為於一念中知三世事故，為自在轉大法輪廣示現佛神力故，菩薩摩訶薩生如是心。
「諸佛子！是心以大悲為首，智慧增上，方便所護；直心、深心淳至量同佛力；善決定眾生力、佛力，趣向無礙智，隨順自然智；能受一切佛法以智慧教化，廣大如法界，究竟如虛空，盡未來際。菩薩發如是心，即時
【現代漢語翻譯】 現代漢語譯本 意念所趨之處， 此事雖艱難，也要發願行慈悲。 逐漸具足各個菩薩的階位，這是有智慧的人才能達到的境界， 像這樣在各個階位修行，其微妙之處難以見到。 不能用心去理解，應當依靠佛的力量來解說， 你們應當恭敬，都一心一意地聽。 智慧所隨順的，是各個階位相互融入的修行， 即使在無量億劫的時間裡，也說不盡。 現在如實地簡略說一下，其中的含義沒有遺漏， 一心恭敬地等待，現在依靠佛的力量來解說， 用洪亮的聲音唱出因緣譬喻，其意義和名稱不會相互違背。 佛的神力無量，現在都加持在我身上， 我所說的，就像大海中的一滴水。
金剛藏菩薩（Vajragarbha Bodhisattva）說完這偈頌后，告訴大眾：『各位佛子！如果眾生積累了深厚的善根，修行各種善行，善於積累助道的法門，供養諸佛，積累各種清凈的法，受到善知識的護持，進入深廣的心境，信樂大法，內心多傾向於慈悲，喜歡追求佛的智慧；這樣的眾生才能發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。爲了獲得一切種智（sarvākārajñatā，對一切事物和現象的全面認知），爲了獲得十力（daśabala，佛的十種力量），爲了獲得大無畏（mahā-vaiśāradya，佛的無畏），爲了獲得具足的佛法，爲了救度一切世間，爲了清凈大慈悲心，爲了趨向十方無餘無礙的智慧，爲了清凈一切佛國使其沒有遺漏，爲了在一念中知曉三世的事情，爲了自在地轉大法輪廣示現佛的神力，菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）生起這樣的心。
『各位佛子！這種心以大悲為首，智慧增上，方便所護；直心、深心純正達到與佛力相同的程度；善於決定眾生的力量和佛的力量，趨向無礙的智慧，隨順自然的智慧；能夠接受一切佛法，用智慧教化，廣大如法界，究竟如虛空，直到未來際。菩薩發起這樣的心，即時』
【English Translation】 English version Where the mind goes, Though this matter is difficult, one should vow to practice compassion. Gradually fulfilling all the bodhisattva stages, this is what the wise can attain, Practicing through these stages, their subtlety is very difficult to see. It cannot be understood by the mind, one should rely on the Buddha's power to explain, You should be respectful, and all listen with one mind. What wisdom follows is the practice of the stages merging into each other, Even in immeasurable eons, it cannot be fully described. Now, I will briefly explain truthfully, its meaning without any omissions, Wait respectfully with one mind, now relying on the Buddha's power to explain, Chanting the causes and parables with a loud voice, the meaning and names will not contradict each other. The Buddha's divine power is immeasurable, now they are all within me, What I speak is like a single drop of water in the vast ocean.
After Vajragarbha Bodhisattva spoke this verse, he addressed the assembly: 'Disciples of the Buddha! If sentient beings have accumulated deep roots of goodness, cultivate various good deeds, are skilled in accumulating the methods that aid the path, make offerings to all Buddhas, accumulate all pure dharmas, are protected by good teachers, enter a deep and vast state of mind, believe in and delight in the great Dharma, their minds are more inclined towards compassion, and they like to seek the wisdom of the Buddha; such sentient beings are able to generate the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment). For the sake of attaining all-knowing wisdom (sarvākārajñatā), for the sake of attaining the ten powers (daśabala), for the sake of attaining great fearlessness (mahā-vaiśāradya), for the sake of attaining the complete Buddha Dharma, for the sake of saving all the worlds, for the sake of purifying the great compassionate mind, for the sake of moving towards the unobstructed wisdom of the ten directions, for the sake of purifying all Buddha lands so that nothing is left out, for the sake of knowing the affairs of the three times in a single thought, for the sake of freely turning the great Dharma wheel and widely manifesting the Buddha's divine power, a Bodhisattva-Mahasattva generates such a mind.'
'Disciples of the Buddha! This mind is led by great compassion, enhanced by wisdom, and protected by skillful means; the straightforward mind and the profound mind are pure and reach the same measure as the Buddha's power; they are good at determining the power of sentient beings and the power of the Buddha, moving towards unobstructed wisdom, and following natural wisdom; they are able to receive all the Buddha's teachings, teach with wisdom, are as vast as the Dharma realm, as ultimate as space, and continue until the end of the future. When a Bodhisattva generates such a mind, immediately'
過凡夫地，入菩薩位，生在佛家，種姓尊貴，無可譏嫌；過一切世間道，入出世間道；住菩薩法中，在諸菩薩數，等入三世如來種中，畢定究竟阿耨多羅三藐三菩提，菩薩住如是法，名住歡喜地，以不動法故。
「諸佛子！菩薩摩訶薩住歡喜地，多喜、多信、多清凈、多踴悅、多調柔、多堪受、不好鬥諍、不好惱亂眾生、不好瞋恨。
「諸佛子！諸菩薩住是歡喜地，念諸佛故，生歡喜心；念諸佛法故，生歡喜心；念諸菩薩摩訶薩故，生歡喜心；念諸菩薩所行故，生歡喜心；念諸波羅蜜清凈相故，生歡喜心；念諸菩薩與眾殊勝故，生歡喜心；念諸菩薩力不可壞故，生歡喜心；念諸如來教化法故，生歡喜心；念能為利益眾生故，生歡喜心；念一切佛、一切菩薩所入智慧方便門故，生歡喜心。菩薩復作是念：『我轉離一切世間境界，生歡喜心；入一切佛平等中，生歡喜心；遠離凡夫地，生歡喜心；近智慧地，生歡喜心；斷一切惡道，生歡喜心；與一切眾生作依止，生歡喜心；近見一切諸佛，生歡喜心；生諸佛境界，生歡喜心；入一切諸菩薩數，生歡喜心；離一切恐怖，生歡喜心。』所以者何？是菩薩得歡喜地，所有怖畏即皆遠離。所謂：不活畏、惡名畏、死畏、墮惡道畏、大眾威德畏、離如是等一切諸畏。何以
【現代漢語翻譯】 現代漢語譯本 超越凡夫的境界，進入菩薩的位階，生在佛的家族中，種姓尊貴，無可挑剔；超越一切世間的道路，進入出世間的道路；安住于菩薩的法中，位列諸菩薩之中，平等進入三世如來的種性之中，必定究竟證得阿耨多羅三藐三菩提（無上正等正覺），菩薩安住于這樣的法中，名為安住于歡喜地，因為其具有不動搖的法性。 『諸位佛子！菩薩摩訶薩安住于歡喜地，多歡喜、多信心、多清凈、多踴躍、多調柔、多堪受、不好鬥爭、不好惱亂眾生、不好嗔恨。 『諸位佛子！諸菩薩安住于這歡喜地，因為憶念諸佛，生起歡喜心；因為憶念諸佛的法，生起歡喜心；因為憶念諸菩薩摩訶薩，生起歡喜心；因為憶念諸菩薩所修行的，生起歡喜心；因為憶念諸波羅蜜（到達彼岸的方法）清凈的相，生起歡喜心；因為憶念諸菩薩與衆不同的殊勝之處，生起歡喜心；因為憶念諸菩薩的力量不可摧毀，生起歡喜心；因為憶念諸如來教化的法，生起歡喜心；因為憶念能夠為利益眾生，生起歡喜心；因為憶念一切佛、一切菩薩所進入的智慧方便之門，生起歡喜心。菩薩又這樣思念：『我轉離一切世間的境界，生起歡喜心；進入一切佛的平等之中，生起歡喜心；遠離凡夫的地位，生起歡喜心；接近智慧的地位，生起歡喜心；斷除一切惡道，生起歡喜心；與一切眾生作為依靠，生起歡喜心；接近見到一切諸佛，生起歡喜心；生起諸佛的境界，生起歡喜心；進入一切諸菩薩的行列，生起歡喜心；遠離一切恐怖，生起歡喜心。』為什麼呢？因為這位菩薩得到歡喜地，所有的怖畏都全部遠離。所謂的：不活畏、惡名畏、死畏、墮惡道畏、大眾威德畏，遠離像這樣的所有怖畏。為什麼呢？
【English Translation】 English version Transcending the realm of ordinary beings, entering the stage of a Bodhisattva, born into the family of the Buddha, with a noble lineage, beyond reproach; surpassing all worldly paths, entering the path beyond the world; abiding in the Dharma of a Bodhisattva, counted among the Bodhisattvas, equally entering the lineage of the Tathagatas (Thus Come Ones) of the three times, certainly and ultimately attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), a Bodhisattva abiding in such a Dharma is called abiding in the Joyful Ground, because of their unshakeable Dharma nature. 'Oh, sons of the Buddha! A Bodhisattva-Mahasattva (Great Bodhisattva) abiding in the Joyful Ground is full of joy, full of faith, full of purity, full of elation, full of gentleness, full of receptivity, not fond of strife, not fond of disturbing sentient beings, not fond of anger. 'Oh, sons of the Buddha! When Bodhisattvas abide in this Joyful Ground, they generate joy because they remember the Buddhas; they generate joy because they remember the Dharma of the Buddhas; they generate joy because they remember the Bodhisattva-Mahasattvas; they generate joy because they remember the practices of the Bodhisattvas; they generate joy because they remember the pure aspects of the Paramitas (perfections); they generate joy because they remember the unique excellences of the Bodhisattvas; they generate joy because they remember the indestructible power of the Bodhisattvas; they generate joy because they remember the Dharma of the Tathagatas' teachings; they generate joy because they remember their ability to benefit sentient beings; they generate joy because they remember the wisdom and skillful means that all Buddhas and all Bodhisattvas enter. The Bodhisattva also thinks: 'I have turned away from all worldly realms, generating joy; I have entered the equality of all Buddhas, generating joy; I have departed from the state of ordinary beings, generating joy; I have approached the state of wisdom, generating joy; I have cut off all evil paths, generating joy; I have become a refuge for all sentient beings, generating joy; I have come close to seeing all the Buddhas, generating joy; I have generated the realm of the Buddhas, generating joy; I have entered the ranks of all the Bodhisattvas, generating joy; I have departed from all fear, generating joy.' Why is this? Because this Bodhisattva has attained the Joyful Ground, all fears are completely gone. These are: the fear of not surviving, the fear of a bad reputation, the fear of death, the fear of falling into evil paths, the fear of the power of the masses, and they are free from all such fears. Why is this?
故？是菩薩離我相故，尚不貪身，況所用物？是故菩薩無不活畏；心不希望恭敬供養，我應供養眾生，供給所須，是故菩薩無惡名畏；遠離我見、無我相故，無有死畏。又作是念：『我若死已，所生必見諸佛菩薩，是故無有墮惡道畏；我所志樂，無與等者，何況有勝？是故無有大眾威德畏。』如是菩薩永離一切諸恐怖事。
「諸佛子！是菩薩以大悲為首，於一切眾生，心無嫌恨，直心堅固，自然清凈，轉復勤修一切善根。所謂：信心增上，多行凈心；解心清凈，多以信心分別；出生大悲，成就大慈，心不疲懈，以慚愧莊嚴，成就忍辱柔和，敬順諸佛教法，信重善知識；日夜常修一切善根，常愛樂法，求多聞無厭；如所聞法，正念觀察，心不貪著，不求名聞，不求利養資生之物，常生寶心，無有厭足；樂一切智地，欲得諸佛力、無畏、不共法、求助諸波羅蜜法，離諸諂曲，如說能行；常行實語，不污諸佛家，不捨菩薩戒，生薩婆若心，不動如山王，不樂世間事，成就出世間善根，集善助菩提法，無有厭足，常求勝中勝道，菩薩成就如是凈地法，名為安住歡喜地。菩薩如是安住歡喜地，發諸大愿，生如是定心。所謂：我當以清凈心供養一切諸佛，皆無有餘，一切供具隨意供養；發如是大愿，廣大如法界，究竟如虛空
【現代漢語翻譯】 現代漢語譯本：為什麼呢？因為菩薩已經遠離了我相，尚且不貪戀自己的身體，更何況是所使用的物品呢？因此，菩薩沒有對生存的恐懼；心中不希望得到恭敬供養，而是想著『我應該供養眾生，供給他們所需』，因此，菩薩沒有對惡名的恐懼；因為遠離了我見，沒有我相，所以沒有對死亡的恐懼。又這樣想：『我如果死了，所生的來世必定會見到諸佛菩薩』，因此，沒有墮入惡道的恐懼；『我所追求的志向，沒有能與我相比的，更何況是超越我的呢？』因此，沒有對大眾威德的恐懼。像這樣的菩薩，永遠遠離一切的恐怖事情。 諸位佛子！這位菩薩以大悲心為首，對於一切眾生，心中沒有嫌恨，心地正直而堅定，自然清凈，進而更加勤奮地修習一切善根。所謂的善根包括：信心增長，多行凈心；理解清凈，多以信心來分辨；生起大悲心，成就大慈心，心中不疲憊懈怠，以慚愧心來莊嚴自己，成就忍辱柔和，恭敬順從諸佛的教法，信賴重視善知識；日夜常常修習一切善根，常常喜愛佛法，追求廣博的知識而不知厭倦；對於所聽聞的佛法，以正念觀察，心中不貪戀執著，不追求名聲，不追求利益供養的物質，常常生起珍寶之心，沒有厭足；樂於一切智慧的境界，想要得到諸佛的十力（佛的十種力量）、四無畏（佛的四種無所畏懼的特質）、十八不共法（佛獨有的十八種功德），尋求幫助諸波羅蜜（到達彼岸的方法）的法門，遠離一切諂媚虛偽，能夠按照所說的去做；常常說真實的話，不玷污諸佛的家風，不捨棄菩薩戒，生起求得一切智慧的心，堅定不動如山王，不貪戀世間的事情，成就出世間的善根，積聚善行來幫助菩提之道，沒有厭足，常常追求殊勝中的殊勝之道，菩薩成就這樣的清凈地法，稱為安住歡喜地。菩薩這樣安住歡喜地，發起各種大愿，生起這樣的定心。所謂：『我應當以清凈的心供養一切諸佛，沒有遺漏，一切供養的物品都隨意供養』；發起這樣的大愿，廣大如法界，究竟如虛空。
【English Translation】 English version: Why is that? Because the Bodhisattva has abandoned the concept of 'self,' not even craving their own body, let alone the things they use. Therefore, the Bodhisattva has no fear of living; their mind does not hope for respectful offerings, but rather thinks, 'I should make offerings to sentient beings, providing them with what they need.' Therefore, the Bodhisattva has no fear of ill repute; because they have abandoned the view of 'self' and have no concept of 'self,' they have no fear of death. Furthermore, they think, 'If I die, in my next life I will surely see all the Buddhas and Bodhisattvas,' therefore, there is no fear of falling into evil paths; 'My aspiration is unmatched, let alone surpassed,' therefore, there is no fear of the power and virtue of the masses. Such a Bodhisattva is forever free from all terrifying things. Oh, sons of the Buddha! This Bodhisattva, with great compassion as their foremost quality, has no resentment in their heart towards all sentient beings, their mind is upright and firm, naturally pure, and they further diligently cultivate all good roots. These good roots include: increasing faith, frequently practicing purifying the mind; understanding is pure, often using faith to discern; generating great compassion, achieving great loving-kindness, their mind is not weary or lax, they adorn themselves with shame and remorse, achieving patience and gentleness, respectfully obeying the teachings of all Buddhas, trusting and valuing good teachers; day and night they constantly cultivate all good roots, constantly loving the Dharma, seeking extensive knowledge without weariness; regarding the Dharma they have heard, they observe with right mindfulness, their mind is not greedy or attached, they do not seek fame, they do not seek material gain or sustenance, they constantly generate a precious mind, without satiety; they delight in the realm of all wisdom, desiring to attain the ten powers of the Buddhas (ten strengths of a Buddha), the four fearlessnesses (four qualities of a Buddha without fear), the eighteen unique qualities (eighteen unique virtues of a Buddha), seeking to aid the methods of the Paramitas (ways to reach the other shore), abandoning all flattery and deceit, able to act according to what is said; they always speak truthfully, do not defile the family of the Buddhas, do not abandon the Bodhisattva precepts, generate the mind seeking all wisdom, steadfast and unmoving like a mountain king, do not crave worldly matters, achieve transcendental good roots, accumulate good deeds to aid the path to Bodhi, without satiety, constantly seeking the most supreme path among the supreme, the Bodhisattva who achieves such pure ground Dharma is called dwelling in the Joyful Ground. The Bodhisattva, dwelling in the Joyful Ground in this way, makes great vows, generating such a steadfast mind. Namely: 'I shall, with a pure mind, make offerings to all Buddhas, without omission, all offerings will be made as desired'; making such great vows, as vast as the Dharma realm, ultimately like space.
，盡未來際盡，供養一切劫中所有諸佛，以大供養具無有休息。又一切諸佛所說經法皆悉受持，攝一切諸佛阿耨多羅三藐三菩提，一切諸佛所教化法，悉皆隨順，一切諸佛法，皆能守護，發如是大愿，廣大如法界，究竟如虛空，盡未來際，盡皆守護一切劫中一切佛法無有休息。又一切世界一切諸佛從兜率天下、入胎、處胎、初生、出家、成佛道時，勸請轉大法輪，示入大涅槃，我于爾時，盡往供養，攝法為首，三時轉故，發如是大愿，廣大如法界，究竟如虛空，盡未來際，盡一切劫，奉迎供養一切諸佛無有休息。
「又一切菩薩所行，廣大無量，不可壞，無分別，諸波羅蜜所攝，諸地所凈，生諸助道法，總相、別相、有相、無相、有成、有壞，一切菩薩所行諸地道及諸波羅蜜本行，教化一切，令其受行，心得增長，發如是大愿，廣大如法界，究竟如虛空，盡未來際，盡一切劫中菩薩所行，以諸教化成熟眾生，無有休息。
「又一切眾生若有色、若無色，有想、無想，非有想、非無想，卵生、胎生、濕生、化生，三界所繫，入於六道一切生處，名色所攝；教化成熟斷一切世間道，令住佛法一切智慧，使無有餘；發如是大愿，廣大如法界，究竟如虛空，盡未來際，盡一切劫，教化一切眾生無有休息。
【現代漢語翻譯】 現代漢語譯本：我發願在未來無盡的時間裡，用最殊勝的供養品，不停歇地供養所有劫數中的一切諸佛。並且，我將接受並持守一切諸佛所說的經法，領悟一切諸佛的無上正等正覺（阿耨多羅三藐三菩提），遵循一切諸佛的教化，守護一切諸佛的法。我發下如此宏大的誓願，其廣大如同法界，其究竟如同虛空，直到未來無盡的時間，我將不停歇地守護一切劫數中的一切佛法。此外，當一切世界的一切諸佛從兜率天（Tusita）降臨、入胎、住胎、初生、出家、成就佛道時，我將勸請他們轉大法輪，示現進入大涅槃。那時，我將前往供養，以佛法為首要，在三時（過去、現在、未來）中轉動法輪。我發下如此宏大的誓願，其廣大如同法界，其究竟如同虛空，直到未來無盡的時間，我將不停歇地奉迎供養一切諸佛。 現代漢語譯本：此外，一切菩薩所修行的，廣大無量，不可破壞，沒有分別，被諸波羅蜜（Paramita，意為「到彼岸」）所攝持，被諸地（Bhumi，菩薩修行的階段）所凈化，產生各種助道之法，包括總相、別相、有相、無相、有成、有壞。我將教化一切眾生，使他們修行一切菩薩所行的諸地道和諸波羅蜜的根本修行，使他們的心得到增長。我發下如此宏大的誓願，其廣大如同法界，其究竟如同虛空，直到未來無盡的時間，我將不停歇地以諸教化成熟眾生，使他們修行菩薩所行。 現代漢語譯本：此外，一切眾生，無論是有色還是無色，有想還是無想，非有想還是非無想，卵生、胎生、濕生、化生，被三界（欲界、色界、無色界）所束縛，進入六道（地獄、餓鬼、畜生、阿修羅、人、天）的一切生處，被名色（Nama-rupa，意為「精神和物質」）所攝持。我將教化成熟他們，斷除一切世間之道，使他們安住于佛法的一切智慧，不留餘地。我發下如此宏大的誓願，其廣大如同法界，其究竟如同虛空，直到未來無盡的時間，我將不停歇地教化一切眾生。
【English Translation】 English version: I vow that for the endless future, I will offer the most excellent offerings without ceasing to all Buddhas in all kalpas (aeons). Furthermore, I will accept and uphold all the sutras spoken by all Buddhas, comprehend all Buddhas' Anuttara-samyak-sambodhi (supreme perfect enlightenment), follow all Buddhas' teachings, and protect all Buddhas' Dharma. I make this great vow, as vast as the Dharma realm, as ultimate as space, that for the endless future, I will ceaselessly protect all the Buddhadharma in all kalpas. Moreover, when all Buddhas in all worlds descend from Tusita heaven, enter the womb, dwell in the womb, are born, renounce the world, and attain Buddhahood, I will urge them to turn the great Dharma wheel and show the entrance into great Nirvana. At that time, I will go to make offerings, with the Dharma as the foremost, turning the wheel in the three times (past, present, future). I make this great vow, as vast as the Dharma realm, as ultimate as space, that for the endless future, I will ceaselessly welcome and make offerings to all Buddhas. English version: Furthermore, all the practices of all Bodhisattvas are vast and immeasurable, indestructible, without discrimination, encompassed by the Paramitas (perfections), purified by the Bhumis (stages of Bodhisattva practice), giving rise to various aids to enlightenment, including general characteristics, specific characteristics, with form, without form, with attainment, with destruction. I will teach all beings, enabling them to practice all the Bodhisattva's paths of the Bhumis and the fundamental practices of the Paramitas, so that their minds may grow. I make this great vow, as vast as the Dharma realm, as ultimate as space, that for the endless future, I will ceaselessly mature beings with all teachings, enabling them to practice the Bodhisattva's path. English version: Furthermore, all beings, whether with form or without form, with thought or without thought, neither with thought nor without thought, born from eggs, wombs, moisture, or transformation, bound by the three realms (desire realm, form realm, formless realm), entering all places of birth in the six paths (hell, hungry ghosts, animals, asuras, humans, gods), encompassed by Nama-rupa (mind and matter). I will teach and mature them, cutting off all worldly paths, enabling them to abide in all the wisdom of the Buddhadharma, without any remainder. I make this great vow, as vast as the Dharma realm, as ultimate as space, that for the endless future, I will ceaselessly teach all beings.
「又一切世界廣狹及中，無數無量，不可分別、不可壞、不可動、不可說、粗細、正住、倒住、平坦、方圓，隨入如是世界智，如因陀羅網差別，如是十方世界差別，皆現前知，發如是大愿，廣大如法界，究竟如虛空，盡未來際，盡一切劫，如是世界皆現前知，無有休息。
「又一切佛土入一佛土，一佛土入一切佛土；一一佛土無量莊嚴，離諸垢穢具足清凈，智慧眾生悉滿其中，常有諸佛大神通力，隨眾生心而為示現；發如是大愿，廣大如法界，究竟如虛空，盡未來際，盡一切劫，凈如是國土，無有休息。
「又一切菩薩同心同學，共集諸善，無有怨嫉，同一境界，等心和合，常不相離，隨其所應，能現佛身，自於心中，悉能解知諸佛境界，神通智力，常得隨意神通，悉能遊行一切國土，一切佛會，皆現身相，一切生處，普生其中，有如是不可思議大智慧，具足菩薩行；發如是大愿，廣大如法界，究竟如虛空，盡未來際，盡一切劫，行如是大智慧道，無有休息。
「又乘不退輪，行菩薩道，身、口、意業所作不空，眾生見者即必定佛法；聞我音聲，即得真實智慧；有見我者，心即歡喜，離諸煩惱；如藥樹王，為得如是，行菩薩道；發如是大愿，廣大如法界，究竟如虛空，盡未來際，盡一切劫，行不
【現代漢語翻譯】 現代漢語譯本 『此外，所有世界的廣闊、狹小以及中間狀態，都是無數無量、不可區分、不可毀壞、不可動搖、不可言說，有粗細之分，有正立、倒立、平坦、方圓等不同形態。能隨順進入對這些世界的智慧，就像因陀羅網（Indra's net，帝釋天宮殿的寶網，比喻相互映照、重重無盡）的差別一樣，十方世界也各有差別，都能在眼前清晰地知曉。因此發起如此大愿：廣大如法界（Dharmadhatu，宇宙萬法所依的本體），究竟如虛空，直到未來際，直到一切劫，都能清晰地知曉這些世界，永不停息。 『此外，一切佛土融入一個佛土，一個佛土融入一切佛土；每一個佛土都有無量的莊嚴，遠離一切污垢，具足清凈，充滿智慧的眾生，常有諸佛以大神通力，隨順眾生的心意而示現。因此發起如此大愿：廣大如法界，究竟如虛空，直到未來際，直到一切劫，都能清凈這些國土，永不停息。 『此外，一切菩薩同心同德，共同積聚各種善行，沒有怨恨嫉妒，處於同一境界，平等和合，常不分離。隨其所應，能示現佛身，在自己心中，都能瞭解諸佛的境界、神通智力，常能隨意運用神通，能遍至一切國土，一切佛會，都顯現身相，在一切眾生之處，普遍化生其中。具有如此不可思議的大智慧，具足菩薩的修行。因此發起如此大愿：廣大如法界，究竟如虛空，直到未來際，直到一切劫，都能行持如此大智慧之道，永不停息。 『此外，乘坐不退轉之輪，行菩薩道，身、口、意所作的業行不會落空，眾生見到我，必定能進入佛法；聽到我的聲音，就能獲得真實的智慧；見到我的人，內心就會歡喜，遠離一切煩惱。就像藥樹王（喻能治眾生煩惱的佛法），爲了獲得這樣的成就，而行菩薩道。因此發起如此大愿：廣大如法界，究竟如虛空，直到未來際，直到一切劫，都能行持不退轉的菩薩道，永不停息。』
【English Translation】 English version 'Furthermore, all worlds, whether vast, narrow, or in between, are countless and immeasurable, indistinguishable, indestructible, immovable, and indescribable. They vary in coarseness and fineness, uprightness and inversion, flatness and roundness. One can enter into the wisdom of these worlds, just as the differences in Indra's net (a metaphor for interconnectedness and infinite reflections) are perceived. Similarly, the differences in the worlds of the ten directions are all known clearly. Therefore, I make this great vow: to be as vast as the Dharmadhatu (the realm of all phenomena), as ultimate as space, until the end of the future, until the end of all kalpas (eons), to know all these worlds clearly, without ceasing.' 'Furthermore, all Buddha lands enter into one Buddha land, and one Buddha land enters into all Buddha lands. Each Buddha land has immeasurable adornments, is free from all defilements, and is perfectly pure, filled with wise beings. There are always Buddhas with great spiritual powers, manifesting according to the minds of sentient beings. Therefore, I make this great vow: to be as vast as the Dharmadhatu, as ultimate as space, until the end of the future, until the end of all kalpas, to purify these lands, without ceasing.' 'Furthermore, all Bodhisattvas are of one mind and one learning, gathering together all good deeds, without resentment or jealousy, in the same realm, with equal and harmonious minds, never separated. According to what is appropriate, they can manifest the body of a Buddha. In their own minds, they can understand the realms of all Buddhas, their spiritual powers and wisdom. They can always use their spiritual powers at will, reaching all lands, all Buddha assemblies, manifesting their forms, and being born in all places where sentient beings exist. They possess such inconceivable great wisdom, fulfilling the practice of a Bodhisattva. Therefore, I make this great vow: to be as vast as the Dharmadhatu, as ultimate as space, until the end of the future, until the end of all kalpas, to practice this path of great wisdom, without ceasing.' 'Furthermore, riding the wheel of non-retrogression, practicing the Bodhisattva path, the actions of body, speech, and mind will not be in vain. Those who see me will surely enter the Buddha Dharma. Those who hear my voice will attain true wisdom. Those who see me will have joy in their hearts and be free from all afflictions. Like the king of medicinal trees (a metaphor for the Buddha's teachings that cure the afflictions of sentient beings), to attain such achievements, I practice the Bodhisattva path. Therefore, I make this great vow: to be as vast as the Dharmadhatu, as ultimate as space, until the end of the future, until the end of all kalpas, to practice the non-retrogressing Bodhisattva path, without ceasing.'
退道，所作不空，無有休息。
「又於一切世界皆得阿耨多羅三藐三菩提，於一毛端，示現入胎、出家、坐道場、成佛道、轉法輪、度眾生、示大涅槃、現諸如來大神智力、隨一切眾生所應度者，唸唸中得佛道；知一切法如涅槃相，以一音聲，令一切眾生皆發歡喜；示大涅槃而不斷菩薩所行；示眾生大智地，使知一切法皆是假偽；以大智慧神通自在出生變化，充滿法界；發如是大愿，廣大如法界，究竟如虛空，盡未來際，盡一切劫得佛道事，求大智慧、大神通等，無有休息。
「諸佛子！菩薩住歡喜地，以十愿為首，生如是等百萬阿僧祇大愿；以十不可盡法而生是愿，為滿此愿，勤行精進。何等為十？一、眾生不可盡；二、世界不可盡；三、虛空不可盡；四、法界不可盡；五、涅槃不可盡；六、佛出世不可盡；七、諸佛智慧不可盡；八、心所緣不可盡；九、起智不可盡；十、世間轉、法轉、智轉不可盡。若眾生盡，我願乃盡；若世界、虛空、法界、涅槃、佛出世、諸佛智慧、心所緣、起智、諸轉盡，我願乃盡；而眾生實不可盡，世界、虛空、法界、涅槃、佛出世、諸佛智慧、心所緣、起智、諸轉實不可盡，我諸愿善根，亦不可盡。
「諸佛子！菩薩決定發是大愿，則得利安心、柔軟心、調順心、寂
【現代漢語翻譯】 現代漢語譯本 退道，所作不空，無有休息。 『又在一切世界都證得阿耨多羅三藐三菩提（無上正等正覺），在一根毫毛的尖端，示現入胎、出家、坐道場、成就佛道、轉法輪、度化眾生、示現大涅槃，展現諸如來大神智力，隨著一切眾生所應被度化的根性，在每一個念頭中都成就佛道；了知一切法如同涅槃的寂靜相，用一個聲音，令一切眾生都生起歡喜；示現大涅槃卻不中斷菩薩所行的事業；向眾生展示大智慧的境界，使他們了知一切法都是虛假的；以大智慧神通自在地出生變化，充滿整個法界；發起如此廣大的願力，廣大如法界，究竟如虛空，直到未來際，直到一切劫都成就佛道，追求大智慧、大神通等，沒有休息。』 『諸位佛子！菩薩安住于歡喜地，以十種愿為首，生起像這樣百萬阿僧祇的大愿；以十種不可窮盡的法而生起這些愿，爲了圓滿這些愿，勤奮修行精進。哪十種呢？一、眾生不可窮盡；二、世界不可窮盡；三、虛空不可窮盡；四、法界不可窮盡；五、涅槃不可窮盡；六、佛出世不可窮盡；七、諸佛智慧不可窮盡；八、心所緣不可窮盡；九、生起智慧不可窮盡；十、世間運轉、佛法運轉、智慧運轉不可窮盡。如果眾生窮盡，我的愿才窮盡；如果世界、虛空、法界、涅槃、佛出世、諸佛智慧、心所緣、生起智慧、各種運轉都窮盡，我的愿才窮盡；然而眾生實際上不可窮盡，世界、虛空、法界、涅槃、佛出世、諸佛智慧、心所緣、生起智慧、各種運轉實際上不可窮盡，我所有的愿和善根，也永遠不可窮盡。』 『諸位佛子！菩薩一旦決定發起這樣的大愿，就能得到利益安心、柔軟心、調順心、寂靜心。』
【English Translation】 English version Retreating from the path, what is done is not in vain, there is no rest. 'Furthermore, in all worlds, they attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). At the tip of a single hair, they demonstrate entering the womb, leaving home, sitting at the Bodhi-mandala (place of enlightenment), attaining Buddhahood, turning the Dharma wheel, liberating sentient beings, demonstrating great Nirvana, manifesting the great divine wisdom and power of all Tathagatas (Buddhas), and according to what sentient beings should be liberated, they attain Buddhahood in every thought. They know all dharmas (teachings) are like the stillness of Nirvana. With one voice, they cause all sentient beings to rejoice. They demonstrate great Nirvana but do not cease the practices of a Bodhisattva. They show sentient beings the realm of great wisdom, making them know that all dharmas are false. With great wisdom and supernatural powers, they freely manifest transformations, filling the entire Dharma realm. They make such great vows, as vast as the Dharma realm, as ultimate as space, until the end of the future, until all kalpas (eons), to attain Buddhahood, seeking great wisdom, great supernatural powers, etc., without rest.' 'Oh, sons of the Buddha! Bodhisattvas, dwelling in the Joyful Ground, take ten vows as their foundation, generating millions of asamkhya (countless) great vows. They generate these vows based on ten inexhaustible dharmas. To fulfill these vows, they diligently practice with vigor. What are the ten? First, sentient beings are inexhaustible. Second, worlds are inexhaustible. Third, space is inexhaustible. Fourth, the Dharma realm is inexhaustible. Fifth, Nirvana is inexhaustible. Sixth, the appearance of Buddhas in the world is inexhaustible. Seventh, the wisdom of all Buddhas is inexhaustible. Eighth, what the mind contemplates is inexhaustible. Ninth, the arising of wisdom is inexhaustible. Tenth, the turning of the world, the turning of the Dharma, and the turning of wisdom are inexhaustible. If sentient beings were to be exhausted, then my vows would be exhausted. If the worlds, space, the Dharma realm, Nirvana, the appearance of Buddhas, the wisdom of all Buddhas, what the mind contemplates, the arising of wisdom, and all turnings were to be exhausted, then my vows would be exhausted. However, sentient beings are truly inexhaustible, the worlds, space, the Dharma realm, Nirvana, the appearance of Buddhas, the wisdom of all Buddhas, what the mind contemplates, the arising of wisdom, and all turnings are truly inexhaustible. Therefore, all my vows and roots of goodness are also inexhaustible.' 'Oh, sons of the Buddha! Once a Bodhisattva has firmly made such great vows, they will attain a mind of benefit and peace, a gentle mind, a harmonious mind, and a tranquil mind.'
靜心、不放逸心、寂滅心、直心、和潤心、不恚心、不濁心。如是則成信者，樂以信分別功德：信諸佛本所行道，信行諸波羅蜜而得增長，信善入諸地得殊勝功德，信得成佛十力，信具足四無所畏，信不共法不可壞，信諸佛法不可思議，信諸佛自在神力無量無邊，信諸如來無量行門，信從因緣以成果報。舉要言之：信諸菩薩普行諸佛功德、智慧、威神力等。
「諸佛子！菩薩作是念：『諸佛正法如是甚深、如是離相、如是寂滅、如是空、如是無相、如是無作、如是無染、如是無量、如是廣大、如是難壞。而諸凡夫心墮邪見，無明癡冥，蔽其慧眼，常立憍慢幢，墮在渴愛網，隨順諂曲，常懷慳嫉，而作後身生處因緣；多集貪慾、瞋恚、愚癡，起諸重業，嫌恨猛風，吹罪心火，常令熾然，有所施作，皆與顛倒相應；欲流、有流、見流、無明流，相續起心、意、識，種於三界地，生苦惱芽，所謂：名色；名色和合增長六入；根塵相對生觸；觸故生受；貪樂受故生愛；愛增長故生取；取因緣故復起後有；有因緣故有生、老、死、憂、悲、苦、惱。如是因緣，集諸苦聚，受諸苦惱；是中無我、無我所；無作者、無受者、無知者，如草木、瓦石，又如影、響。凡夫可愍，不知不覺而受苦惱；菩薩於此，見諸眾生不免諸苦，即
【現代漢語翻譯】 現代漢語譯本：
保持靜心、不放逸的心、寂滅的心、正直的心、和順的心、不嗔恚的心、不污濁的心。像這樣就能成為有信之人，樂於以信來分辨功德：相信諸佛本所修行的道路，相信修行諸波羅蜜（到達彼岸的方法）而得到增長，相信善巧地進入諸地（菩薩修行的不同階段）而獲得殊勝的功德，相信能夠成就佛的十力（佛的十種力量），相信具足四無所畏（佛的四種無畏懼的特質），相信不共法（佛獨有的教法）不可破壞，相信諸佛的法不可思議，相信諸佛自在的神力無量無邊，相信諸如來無量的修行法門，相信從因緣（條件）而產生果報。總而言之：相信諸菩薩普遍修行諸佛的功德、智慧、威神力等等。
『諸佛子！菩薩這樣想：『諸佛的正法是如此深奧、如此離於表象、如此寂靜滅除、如此空性、如此無相、如此無為、如此無染、如此無量、如此廣大、如此難以破壞。然而，凡夫的心卻墮入邪見，被無明（對實相的無知）的愚癡所矇蔽，遮蔽了他們的智慧之眼，常常豎立起驕慢的旗幟，墮入渴愛的羅網，順從諂媚和虛偽，常常懷有吝嗇和嫉妒，從而造作來世投生的因緣；他們積聚貪慾、嗔恚、愚癡，產生各種嚴重的業力，嫌恨的猛烈風暴，吹動罪惡的心火，常常使其熾熱燃燒，所作所為都與顛倒的見解相應；欲流（對感官慾望的執著）、有流（對存在的執著）、見流（錯誤的見解）、無明流（對實相的無知），相續不斷地產生心、意、識，在三界（欲界、色界、無色界）的土地上播種，生出苦惱的幼芽，這就是所謂的：名色（精神和物質）；名色和合增長六入（眼、耳、鼻、舌、身、意六種感官）；根（感官）與塵（感官對像）相對產生觸；因為觸而產生感受；因為貪戀感受而產生愛；愛增長而產生執取；因為執取而再次產生後有（未來的存在）；因為有而有生、老、死、憂、悲、苦、惱。像這樣的因緣，聚集各種苦惱，承受各種苦難；在這其中沒有我、沒有我所（屬於我的東西）；沒有作者、沒有受者、沒有知者，就像草木、瓦石一樣，又像影子、回聲一樣。凡夫真是可憐，不知不覺地承受苦惱；菩薩看到這些，見到眾生無法避免各種痛苦，就』 現代漢語譯本：
【English Translation】 English version:
Maintain a mind of tranquility, a mind of non-negligence, a mind of quiescence, a mind of straightforwardness, a mind of harmony, a mind of non-anger, and a mind of non-turbidity. In this way, one becomes a believer, delighting in discerning merits through faith: believing in the path that all Buddhas have originally practiced, believing in the growth attained through practicing the Paramitas (perfections), believing in the superior merits gained by skillfully entering the various Bhumis (stages of Bodhisattva practice), believing in the attainment of the ten powers of a Buddha, believing in the possession of the four fearlessnesses, believing that the unique Dharma (teachings) of the Buddha is indestructible, believing that the Dharma of all Buddhas is inconceivable, believing that the unhindered spiritual powers of all Buddhas are immeasurable and boundless, believing in the immeasurable practices of all Tathagatas, and believing that results are produced from causes and conditions. In short: believing that all Bodhisattvas universally practice the merits, wisdom, and spiritual powers of all Buddhas.
'Disciples of the Buddhas! Bodhisattvas think thus: 『The true Dharma of all Buddhas is so profound, so detached from appearances, so quiescent, so empty, so without characteristics, so unconditioned, so undefiled, so immeasurable, so vast, and so indestructible. However, the minds of ordinary beings fall into wrong views, obscured by the ignorance of delusion, blinding their eyes of wisdom, constantly raising the banner of arrogance, falling into the net of craving, conforming to flattery and deceit, always harboring stinginess and jealousy, thus creating the causes and conditions for future rebirths; they accumulate greed, hatred, and delusion, generating various heavy karmas, the fierce winds of resentment, blowing the fires of sinful minds, constantly causing them to burn fiercely, and all their actions are in accordance with inverted views; the streams of desire (attachment to sensual pleasures), the streams of existence (attachment to being), the streams of views (wrong views), and the streams of ignorance (lack of knowledge of reality), continuously give rise to mind, intention, and consciousness, sowing seeds in the lands of the three realms (desire realm, form realm, formless realm), producing the sprouts of suffering, which are called: name and form (mind and matter); the combination of name and form increases the six entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind); contact arises when the sense organs meet their objects; because of contact, feelings arise; because of craving for feelings, love arises; because of the increase of love, grasping arises; because of grasping, future existence arises again; because of existence, there is birth, old age, death, sorrow, grief, suffering, and distress. Such are the causes and conditions that gather all kinds of suffering, enduring all kinds of hardships; in this, there is no self, no self-possession; no creator, no receiver, no knower, just like grass, trees, tiles, and stones, and like shadows and echoes. Ordinary beings are pitiable, unknowingly enduring suffering; Bodhisattvas, seeing this, seeing that sentient beings cannot avoid all kinds of suffering, then』 English version:
生大悲智慧，是諸眾生我應救護，令住畢竟佛道之樂，即生大慈智慧。』菩薩摩訶薩隨順如是大慈悲法，以深妙心住在初地，於一切物，無所貪惜，尊重諸佛大妙智故，學行大施，即時所有盡能施與，金銀、摩尼、硨磲、碼瑙、琉璃、珊瑚、琥珀、珂貝、珍寶、瓔珞嚴身之具，及象馬、輦輿、人民、奴婢、國土、城邑、園林、遊觀、妻妾、男女，一切所愛，皆悉施與；頭、目、耳、鼻、肢節、手足，深重佛故而不貪惜；菩薩摩訶薩住于初地，能行大施。是菩薩以大悲心、大施心，救一切眾生故，勤求世間、出世間利益之事，心無疲懈，是故菩薩生無疲倦功德，于諸經書能自開解，是故生知經書功德；得如是知經書智慧，善能籌量應作不作，于上、中、下眾生隨宜利益，是故菩薩生世智功德；得世智功德，則知時、知量，慚愧莊嚴，修習自利利彼之道，是故則生慚愧功德；如是功德，精勤修行，心不懈退，是精進不退功德，即得堪受力；得堪受力已，勤行供養一切諸佛，隨佛所說，如說修行。諸佛子！是菩薩悉知生起如是凈地法，所謂：信、慈、悲、施，無有疲倦，知諸經書，善解世法，慚愧，堪受，供養諸佛，如所說行。又是菩薩住歡喜地，少見諸佛，以願力故，廣見數百千萬億那由他諸佛世尊，心大歡喜深心愛敬，
【現代漢語翻譯】 現代漢語譯本：菩薩生起大悲智慧，心想『這些眾生我應當救護，使他們安住于究竟的佛道之樂』，隨即生起大慈智慧。菩薩摩訶薩隨順這樣的大慈悲法，以深妙的心安住在初地（歡喜地），對於一切事物，沒有絲毫貪戀和吝惜，因為尊重諸佛的大妙智慧，所以學習修行大布施，即刻將自己所有的一切都佈施出去，包括金銀、摩尼（如意寶珠）、硨磲（海中大貝）、瑪瑙、琉璃、珊瑚、琥珀、珂貝（白色貝殼）、珍寶、瓔珞（項鍊）等裝飾身體的物品，以及象、馬、車輦、人民、奴婢、國土、城邑、園林、遊樂場所、妻妾、男女，一切所愛之物，都全部佈施出去；甚至頭、眼、耳、鼻、肢體、手足，爲了深重的佛法而不貪惜；菩薩摩訶薩安住在初地，能夠修行大布施。這位菩薩以大悲心、大布施心，爲了救度一切眾生，勤奮尋求世間和出世間的利益之事，心中沒有疲憊懈怠，因此菩薩生起無疲倦的功德，對於各種經書能夠自己理解開悟，因此生起通曉經書的功德；獲得這樣通曉經書的智慧，就能夠善於衡量哪些應該做，哪些不應該做，對於上、中、下等不同根性的眾生，隨其所宜給予利益，因此菩薩生起世間智慧的功德；獲得世間智慧的功德，就能夠知道時機、知道分寸，以慚愧心莊嚴自身，修習自利利他的道路，因此就生起慚愧的功德；像這樣的功德，精勤修行，心中不懈怠退縮，這就是精進不退的功德，隨即獲得堪能承受的力量；獲得堪能承受的力量后，勤奮地供養一切諸佛，隨順佛所說的教誨，如教奉行。諸位佛子！這位菩薩完全知道生起這樣清凈地的方法，包括：信、慈、悲、施，沒有疲倦，通曉各種經書，善於理解世間法，慚愧，堪能承受，供養諸佛，如所說修行。而且這位菩薩安住在歡喜地，很少見到諸佛，因為願力的緣故，廣泛見到數百千萬億那由他（數量單位，表示極大的數目）諸佛世尊，心中非常歡喜，深深地愛戴和尊敬。
【English Translation】 English version: The Bodhisattva generates great compassion and wisdom, thinking, 'These sentient beings, I should protect and save, enabling them to dwell in the ultimate bliss of the Buddha's path,' and immediately generates great loving-kindness and wisdom. The Bodhisattva Mahasattva, following such great compassion and loving-kindness, dwells in the first ground (Joyful Ground) with a profound mind. Towards all things, there is no greed or attachment, because they respect the great and wondrous wisdom of all Buddhas. Therefore, they learn and practice great giving, immediately giving away all that they possess, including gold, silver, mani (wish-fulfilling jewels), tridacna (giant clams), agate, lapis lazuli, coral, amber, cowrie shells, precious gems, necklaces, and other ornaments for the body, as well as elephants, horses, carriages, people, servants, lands, cities, gardens, pleasure grounds, wives, concubines, sons, and daughters—all that is beloved, they give away completely. Even their head, eyes, ears, nose, limbs, hands, and feet, they do not cling to for the sake of the profound Dharma of the Buddha. The Bodhisattva Mahasattva, dwelling in the first ground, is able to practice great giving. This Bodhisattva, with great compassion and great giving, in order to save all sentient beings, diligently seeks both worldly and transcendental benefits, without weariness or laziness in their mind. Therefore, the Bodhisattva generates the merit of being tireless. They are able to understand and enlighten themselves regarding various scriptures, thus generating the merit of understanding scriptures. Having obtained such wisdom of understanding scriptures, they are able to skillfully measure what should be done and what should not be done. For sentient beings of superior, middling, and inferior capacities, they provide benefits according to their suitability. Therefore, the Bodhisattva generates the merit of worldly wisdom. Having obtained the merit of worldly wisdom, they are able to know the right time and measure, adorn themselves with shame and remorse, and cultivate the path of self-benefit and benefiting others. Therefore, they generate the merit of shame and remorse. Such merits, diligently practiced, without laziness or retreat in the mind, are the merits of diligent non-retrogression, and they immediately obtain the power of endurance. Having obtained the power of endurance, they diligently make offerings to all Buddhas, follow the teachings of the Buddhas, and practice as taught. O sons of the Buddhas! This Bodhisattva fully knows the methods of generating such pure ground, including: faith, loving-kindness, compassion, giving, without weariness, understanding various scriptures, being skilled in understanding worldly laws, shame and remorse, endurance, making offerings to all Buddhas, and practicing as taught. Moreover, this Bodhisattva, dwelling in the Joyful Ground, rarely sees the Buddhas. Because of their vows, they widely see hundreds of thousands of millions of nayutas (a unit of large number) of Buddhas, the World Honored Ones. Their hearts are filled with great joy, deep love, and respect.
以上樂具，供養諸佛及一切僧，以是福德皆迴向阿耨多羅三藐三菩提；是菩薩因供養諸佛故，生教化眾生法，多以二攝攝取眾生，所謂：佈施、愛語，后二攝法，以信解力行未善通達，是菩薩隨所供養諸佛，教化眾生，皆能受行諸凈地法，如是諸功德皆迴向薩婆若，轉益明顯，堪任有用。譬如金師鍊金，隨以火力，調柔可用，增益光色，如是菩薩供養諸佛，教化眾生，行凈地法，此諸功德皆迴向薩婆若，轉益明顯隨意所用。
「諸佛子！是菩薩摩訶薩于初地中行果相貌，從諸佛、菩薩、善知識所，咨受請問成地之法，無有厭廢；是菩薩住初地中，于諸佛、菩薩、善知識所，咨受請問第二地中行果相貌，無有厭足；如是第三、第四、第五、第六、第七、第八、第九、第十地中，行果相貌，從諸佛、菩薩、善知識所，咨受請問成十地法，無有厭廢。是菩薩善知諸地對治法，善知諸地成壞，善知諸地行果，善知分別得諸地，善知諸地清凈行，善知諸地從一地至一地行，善知諸地是處非是處，善知諸地轉所住處，善知諸地勝進業，善知諸地得不退轉，乃至善知一切菩薩凈地法入如來智地。諸佛子！如是菩薩善知諸地行，未發初地，乃知十地無有障礙；得諸地智慧光明，乃至知諸佛智慧光明；如大商主，多將賈人，欲至大
【現代漢語翻譯】 現代漢語譯本 用這些上等的樂器，供養諸佛和一切僧眾，以此功德全部迴向于阿耨多羅三藐三菩提（無上正等正覺）。這位菩薩因為供養諸佛的緣故，生起教化眾生的方法，多用兩種攝取眾生的方法，即佈施和愛語。后兩種攝取法，因為信解的力量而行持，尚未完全通達。這位菩薩隨著所供養的諸佛，教化眾生，都能接受並修行各種清凈地的法門。這些功德都回向于薩婆若（一切智），使其更加明顯，堪能使用。譬如金匠鍊金，隨著火力的運用，使金變得柔軟可用，並增加其光澤。菩薩供養諸佛，教化眾生，修行清凈地法，這些功德都回向于薩婆若，使其更加明顯，隨意使用。 『諸佛子！這位菩薩摩訶薩在初地中修行果位的相貌，從諸佛、菩薩、善知識那裡，請教並詢問成就地的方法，沒有厭倦和廢止。這位菩薩安住于初地中，從諸佛、菩薩、善知識那裡，請教並詢問第二地中修行果位的相貌，沒有滿足。像這樣，第三、第四、第五、第六、第七、第八、第九、第十地中，修行果位的相貌，從諸佛、菩薩、善知識那裡，請教並詢問成就十地的方法，沒有厭倦和廢止。這位菩薩善於瞭解各地的對治法，善於瞭解各地的成壞，善於瞭解各地的修行果位，善於瞭解如何分別獲得各地，善於瞭解各地的清凈修行，善於瞭解各地從一地到另一地的修行，善於瞭解各地是處非處，善於瞭解各地轉變所住之處，善於瞭解各地的勝進業，善於瞭解各地獲得不退轉，乃至善於瞭解一切菩薩清凈地法進入如來智地。諸佛子！這樣的菩薩善於瞭解各地的修行，在未發初地時，就能瞭解十地沒有障礙；獲得各地的智慧光明，乃至瞭解諸佛的智慧光明；就像大商主，帶領眾多商人，想要到達大
【English Translation】 English version With these superior musical instruments, they make offerings to all Buddhas and all Sangha, and dedicate all these merits towards Anuttara-samyak-sambodhi (supreme perfect enlightenment). This Bodhisattva, because of making offerings to the Buddhas, generates methods for teaching sentient beings, mostly using two methods to gather sentient beings, namely: giving and loving speech. The latter two methods of gathering, because of the power of faith and understanding, are practiced but not yet fully comprehended. This Bodhisattva, following the Buddhas they make offerings to, teaches sentient beings, and is able to accept and practice all the pure land dharmas. All these merits are dedicated to Sarvajna (omniscience), making it more apparent and capable of use. Just like a goldsmith refining gold, using fire to make the gold soft and usable, and increasing its luster. The Bodhisattva makes offerings to the Buddhas, teaches sentient beings, practices the pure land dharmas, and all these merits are dedicated to Sarvajna, making it more apparent and readily available for use. 'Oh sons of the Buddhas! This Bodhisattva-Mahasattva, in the first Bhumi (stage), practices the aspects of the fruition, from the Buddhas, Bodhisattvas, and good teachers, they inquire and ask about the methods of achieving the Bhumis, without weariness or abandonment. This Bodhisattva, dwelling in the first Bhumi, from the Buddhas, Bodhisattvas, and good teachers, inquires and asks about the aspects of the fruition in the second Bhumi, without satisfaction. Likewise, in the third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth Bhumis, they inquire and ask about the aspects of the fruition, from the Buddhas, Bodhisattvas, and good teachers, about the methods of achieving the ten Bhumis, without weariness or abandonment. This Bodhisattva is skilled in knowing the counteracting methods of each Bhumi, skilled in knowing the formation and destruction of each Bhumi, skilled in knowing the fruition of practice in each Bhumi, skilled in knowing how to separately attain each Bhumi, skilled in knowing the pure practice of each Bhumi, skilled in knowing the practice of moving from one Bhumi to another, skilled in knowing what is appropriate and inappropriate in each Bhumi, skilled in knowing the transformation of the dwelling place of each Bhumi, skilled in knowing the progressive karma of each Bhumi, skilled in knowing the attainment of non-retrogression in each Bhumi, and even skilled in knowing how all the pure land dharmas of the Bodhisattvas enter the Tathagata's wisdom land. Oh sons of the Buddhas! Such a Bodhisattva is skilled in knowing the practice of each Bhumi, and before even generating the first Bhumi, they can understand that there are no obstacles in the ten Bhumis; they attain the wisdom light of each Bhumi, and even understand the wisdom light of the Buddhas; just like a great merchant, leading many merchants, wanting to reach a great
城，先問道路退還過咎，在道利害；未發初處，知道宿時，乃至善知到彼城事，能以智慧思惟籌量，具諸資用，令無所乏，正導人眾，得至大城，于險道中，免諸患難，身及眾人皆無憂惱；菩薩摩訶薩亦復如是，住于初地而善知諸地對治法，乃至善知一切菩薩凈地法，入如來智地；爾時，菩薩集大福德智慧資糧，為眾生、商主，隨宜教化，令出生死險難惡處，示安隱道，乃至令住薩婆若智慧大城，無諸衰惱；是故菩薩常應心不疲倦，勤修諸地本行，乃至善知入如來智地。
「諸佛子！是名略說菩薩入歡喜地，廣說則有無量百千萬億阿僧祇事。菩薩住歡喜地，多作閻浮提王，豪貴自在常護正法，能以大施攝取眾生，善除眾生慳貪之垢，常行大施而無窮盡，所作善業、佈施、愛語、利益、同事；是諸福德皆不離唸佛、不離念法、不離念諸同行菩薩、不離念菩薩所行道、不離念諸波羅蜜、不離念十地、不離念諸力無畏不共法、乃至不離念具足一切種智。常生是心：『我當於一切眾生中，為首、為勝、為大、為妙、為上、為無上、為導、為將、為帥、為尊，乃至於一切眾生中為依止者。』諸佛子！是菩薩若欲舍家，勤行精進，于佛法中，便能捨家、妻、子、五欲；得出家已，勤行精進，須臾之間，得百三昧；得見百佛；
【現代漢語翻譯】 現代漢語譯本：譬如，一個城市，先要詢問道路，瞭解返回的路徑，知道道路的利弊；在出發之前，就瞭解過去的狀況，甚至完全瞭解到達那個城市的情況，能夠用智慧思考衡量，準備好各種物資，使之沒有缺乏，正確引導眾人，到達大城市，在危險的道路中，免除各種災難，自身和眾人都不會有憂愁煩惱；菩薩摩訶薩也是這樣，安住于初地，就善於瞭解各個地位的對治法，甚至完全瞭解一切菩薩清凈地的方法，進入如來智慧地；這時，菩薩積累廣大的福德智慧資糧，作為眾生的商隊首領，根據情況教化，使眾生脫離生死險難的惡處，指示安穩的道路，甚至使眾生安住于薩婆若（一切智）智慧大城，沒有各種衰敗煩惱；因此，菩薩應當常常心不疲倦，勤奮修習各個地位的根本修行，甚至完全瞭解進入如來智慧地的方法。 諸佛子！這叫做簡略地說明菩薩進入歡喜地，如果詳細說明，則有無量百千萬億阿僧祇的事情。菩薩安住于歡喜地，大多做閻浮提（我們所居住的這個世界）的國王，豪貴自在，常常守護正法，能夠用大布施攝取眾生，善於去除眾生的慳貪污垢，常常進行大布施而無窮無盡，所做的善業，包括佈施、愛語、利益、同事；這些福德都不離唸佛、不離念法、不離念諸同行菩薩、不離念菩薩所行之道、不離念諸波羅蜜（到達彼岸的方法）、不離念十地、不離念諸力無畏不共法（佛的特殊功德）、甚至不離念具足一切種智（佛的一切智慧）。常常生起這樣的心念：『我應當在一切眾生中，成為首領、成為殊勝、成為偉大、成為美妙、成為至上、成為無上、成為引導者、成為將領、成為統帥、成為尊貴，乃至在一切眾生中成為依靠者。』諸佛子！這位菩薩如果想要捨棄家庭，勤奮修行精進，在佛法中，就能捨棄家庭、妻子、兒女、五欲；出家之後，勤奮修行精進，須臾之間，就能得到百種三昧（禪定）；得見百佛；
【English Translation】 English version: For example, a city, one must first inquire about the roads, understand the return paths, and know the advantages and disadvantages of the roads; before setting out, one should understand the past conditions, and even fully understand the situation upon reaching that city, be able to think and measure with wisdom, prepare all kinds of supplies, so that there is no lack, correctly guide the people, reach the great city, and in the dangerous roads, avoid all kinds of disasters, so that oneself and everyone will not have worries and troubles; the Bodhisattva Mahasattva is also like this, dwelling in the first ground, he is good at understanding the counteracting methods of each ground, and even fully understands all the methods of the pure lands of the Bodhisattvas, entering the wisdom ground of the Tathagata; at this time, the Bodhisattva accumulates vast merits and wisdom resources, as the leader of the merchant group of sentient beings, teaches according to the situation, enabling sentient beings to escape the dangerous and evil places of birth and death, indicating a safe path, and even enabling sentient beings to dwell in the great city of Sarvajna (all-knowing) wisdom, without all kinds of decay and troubles; therefore, the Bodhisattva should always be tireless in mind, diligently cultivate the fundamental practices of each ground, and even fully understand the method of entering the wisdom ground of the Tathagata. Oh, sons of the Buddha! This is called a brief explanation of the Bodhisattva entering the Joyful Ground. If explained in detail, there would be countless hundreds of thousands of millions of Asankhyeya (incalculable) matters. The Bodhisattva dwelling in the Joyful Ground mostly acts as the king of Jambudvipa (the world we live in), noble and free, always protecting the righteous Dharma, able to gather sentient beings with great generosity, good at removing the filth of stinginess from sentient beings, always practicing great generosity without end, and the good deeds done, including generosity, loving speech, benefit, and cooperation; these merits are inseparable from mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of fellow Bodhisattvas, mindfulness of the path practiced by Bodhisattvas, mindfulness of the Paramitas (methods to reach the other shore), mindfulness of the ten grounds, mindfulness of the powers, fearlessness, and unshared qualities (special merits of the Buddha), and even mindfulness of possessing all-knowing wisdom (all the wisdom of the Buddha). He always generates this thought: 'I should be the leader, the superior, the great, the wonderful, the supreme, the unsurpassed, the guide, the general, the commander, the honored one among all sentient beings, and even the one to rely on among all sentient beings.' Oh, sons of the Buddha! If this Bodhisattva wants to leave home and diligently practice with vigor, in the Buddha Dharma, he can leave home, wife, children, and the five desires; after leaving home, diligently practicing with vigor, in a short time, he can obtain a hundred Samadhis (meditative states); see a hundred Buddhas;
知百佛神力；能動百佛世界；能飛過百佛世界；能照百佛世界；能教化百世界眾生；能住壽百劫；能知過去、未來世各百劫事；能善入百法門；能變身為百，於一一身能示百菩薩以為眷屬。若以願力自在示現，過於此數百千萬億那由他劫不可計知。」
時，金剛藏菩薩欲重明此義，以偈頌曰：
「若有諸眾生， 厚修集善根， 成就清白法， 親近於諸佛， 清凈信樂力， 隨順慈悲心， 如是人能發， 無量之佛智。 諸佛一切智， 無量力清凈， 堪受力堅牢， 成就諸佛法。 悲心救世間， 凈修諸佛國， 敷演轉法輪， 發此無上愿。 一念知三世， 而無有別異， 種種時差別， 以示於世間。 略說則盡求， 諸佛之功德， 發於廣大心， 猶若如虛空。 悲心智慧首， 方便合修行， 深直心淳至， 其力無有量。 心向無障礙， 而不隨他教， 同諸佛平等， 而生於大心。 諸佛子發生， 如是之寶心， 即離凡夫地， 入于佛所行。 即生如來家， 無有可譏嫌， 則同於諸佛， 必成無上道。 生如是心時， 即便得初地， 其心不可動， 猶如大山王。 是菩薩便有， 大喜相顯現
【現代漢語翻譯】 現代漢語譯本 能知曉百位佛陀的神力；能震動百個佛陀世界；能飛越百個佛陀世界；能照亮百個佛陀世界；能教化百個世界的眾生；能住世百劫（劫：佛教時間單位，極長的時間）；能知曉過去、未來各百劫的事情；能善巧進入百種法門；能變現為百個身形，在每一個身形都能示現百位菩薩作為眷屬。如果以願力自在示現，其所能超越的劫數，即使是數百千萬億那由他（那由他：佛教數字單位，表示極大的數量）劫也無法計算知曉。 當時，金剛藏菩薩（金剛藏菩薩：佛教菩薩名，象徵堅固的智慧）爲了再次闡明這個道理，用偈頌說道： 『如果有一些眾生，深厚地修習積累善根，成就清凈無染的法，親近於諸佛，以清凈的信心和喜樂的力量，隨順慈悲之心，這樣的人就能發起無量的佛陀智慧。 諸佛的一切智慧，具有無量的力量且清凈無染，堪能承受力量且堅固，成就諸佛的法。 以悲憫之心救度世間，清凈地修飾諸佛的國土，宣講轉動法輪（法輪：佛教用語，指佛陀的教法），發起這無上的願望。 一念之間知曉過去、現在、未來三世，而沒有分別差異，以種種不同的時間差別，來向世間展示。 簡略地說，就是盡力追求諸佛的功德，發起廣大的心，就像虛空一樣。 以悲心和智慧為首要，方便地結合修行，內心深沉正直且純粹，其力量是無法衡量的。 心向往無障礙，而不隨從他人的教導，與諸佛平等，從而生起大心。 諸佛的弟子們生起這樣珍貴的心，就離開了凡夫的地位，進入了佛所行的境界。 即刻生於如來之家，沒有可以被譏諷和嫌棄的地方，就等同於諸佛，必定成就無上的道。 當生起這樣的心時，就立即證得初地（初地：菩薩修行階位），其心不可動搖，猶如大山之王。 這位菩薩便會有大歡喜的相貌顯現。』
【English Translation】 English version To know the divine power of a hundred Buddhas; to be able to move a hundred Buddha-worlds; to be able to fly over a hundred Buddha-worlds; to be able to illuminate a hundred Buddha-worlds; to be able to teach and transform sentient beings in a hundred worlds; to be able to live for a hundred kalpas (kalpa: a Buddhist unit of time, an extremely long period); to be able to know the events of a hundred kalpas in the past and future respectively; to be able to skillfully enter a hundred Dharma gates; to be able to transform into a hundred bodies, and in each body to be able to manifest a hundred Bodhisattvas as attendants. If one manifests freely through the power of vows, the number of kalpas that can be surpassed is incalculable, even if it is hundreds of millions of nayutas (nayuta: a Buddhist numerical unit, representing an extremely large quantity) of kalpas. At that time, Bodhisattva Vajragarbha (Vajragarbha Bodhisattva: a Buddhist Bodhisattva, symbolizing firm wisdom), wishing to further clarify this meaning, spoke in verses: 'If there are sentient beings who deeply cultivate and accumulate roots of goodness, achieve pure and undefiled Dharma, draw near to all Buddhas, with the power of pure faith and joy, in accordance with a compassionate heart, such people can generate immeasurable Buddha wisdom. The all-knowing wisdom of all Buddhas, possessing immeasurable power and being pure and undefiled, is capable of bearing power and is firm, accomplishing the Dharma of all Buddhas. With a compassionate heart, they save the world, purify and adorn the Buddha lands, expound and turn the Dharma wheel (Dharma wheel: Buddhist term, referring to the Buddha's teachings), and generate this supreme vow. In a single thought, they know the three periods of time—past, present, and future—without any distinction, using various differences in time to show to the world. In brief, it is to strive to seek the merits of all Buddhas, to generate a vast mind, like the void. With compassion and wisdom as the foremost, skillfully combining practice, with a deep, upright, and pure heart, their power is immeasurable. The mind is directed towards non-obstruction, not following the teachings of others, being equal to all Buddhas, and thus generating a great mind. When the disciples of the Buddhas generate such a precious mind, they leave the position of ordinary beings and enter the realm of the Buddhas. They are immediately born into the family of the Tathagata, with nothing to be ridiculed or despised, becoming equal to all Buddhas, and will surely achieve the supreme path. When such a mind arises, one immediately attains the first bhumi (first bhumi: the first stage of a Bodhisattva's path), and the mind cannot be shaken, like the king of great mountains. This Bodhisattva will then have the appearance of great joy manifested.'
， 其心常清凈， 堪受于大事。 心不樂斗訟， 不好惱眾生， 無有瞋恨心， 樂慚愧恭敬。 又習行直心， 守護于諸根， 常念救世間， 念求諸佛智。 心生於歡喜， 我當得此事， 得於歡喜地， 即過五恐怖。 不活死惡名， 惡道眾威德， 以不貪著我， 及與我所故。 是諸佛子等， 遠離諸怖畏， 常行慈悲心， 恒有信恭敬。 慚愧功德備， 晝夜增善法， 樂功德實利， 不樂於諸欲。 如有所聞法， 能常善思惟， 無有貪著行， 斷諸利養心。 常樂於菩提， 一心求佛智， 行諸波羅蜜， 離於諂曲心。 隨說而能行， 安住實語中， 不污諸佛家， 不捨菩薩學。 遠世間事愿， 樂出於世間， 求善法無厭， 精進轉增益。 諸菩薩如是， 好樂諸功德， 而發於大愿， 求欲見諸佛。 護法至佛所， 行菩薩妙行， 化一切眾生， 凈一切佛土。 我佛國土中， 滿諸大菩薩， 諸菩薩同心， 見聞皆不空。 一切微塵中， 諸佛成佛道， 發於如是等， 無量無邊愿。 是愿無窮盡， 如虛空眾生， 法界世涅槃， 諸佛出智慧。 心
【現代漢語翻譯】 現代漢語譯本 他們的心總是清凈的，堪當承受重大的使命。 他們的心不喜好爭鬥訴訟，不喜歡惱害眾生。 他們沒有嗔恨之心，樂於慚愧和恭敬。 他們還修習正直的心，守護自己的六根（眼、耳、鼻、舌、身、意）。 他們常常想著救度世間，想著追求諸佛的智慧。 心中生起歡喜，想著『我應當成就此事』。 得到歡喜地（菩薩修行階位），就能超越五種恐怖（不活畏、死畏、惡名畏、惡道畏、大眾威德畏）。 因為不貪執于『我』以及『我所』（屬於我的事物），所以能超越不活畏、死畏、惡名畏、惡道畏、大眾威德畏。 這些佛的弟子們，遠離各種怖畏， 常常行持慈悲之心，恒常具有信心和恭敬。 慚愧的功德具足，日夜增長善法， 樂於功德的真實利益，不貪戀各種慾望。 如果聽聞佛法，能夠常常善加思惟， 沒有貪執的行為，斷除追求利養的心。 常常樂於菩提（覺悟），一心追求佛的智慧， 修行各種波羅蜜（到達彼岸的方法），遠離諂媚虛偽的心。 能夠隨所說的教法而修行，安住于真實語中， 不玷污諸佛的家風，不捨棄菩薩的學處。 遠離世間的願望，樂於出離世間， 追求善法沒有厭倦，精進修行不斷增長。 諸位菩薩就是這樣，喜好各種功德， 從而發起大愿，想要見到諸佛。 護持佛法到達佛的所在，修行菩薩的微妙行持， 教化一切眾生，清凈一切佛土。 我的佛土之中，充滿著各位大菩薩， 各位菩薩同心同德，所見所聞都不會落空。 在一切微塵之中，諸佛成就佛道， 發起像這樣等等，無量無邊的願望。 這些願望無窮無盡，如同虛空和眾生一樣， 法界、世間、涅槃，諸佛出世的智慧。 心
【English Translation】 English version Their minds are always pure, capable of undertaking great tasks. Their minds do not delight in strife and litigation, nor do they like to trouble sentient beings. They have no hatred in their hearts, and they are fond of shame and respect. They also practice uprightness of mind, guarding their six senses (eyes, ears, nose, tongue, body, and mind). They constantly think of saving the world, and they think of seeking the wisdom of all Buddhas. Joy arises in their hearts, thinking, 'I shall accomplish this.' Having attained the Joyful Ground (a stage in Bodhisattva practice), they transcend the five fears (fear of not living, fear of death, fear of bad reputation, fear of evil paths, and fear of the power of the masses). Because they do not cling to 'self' and 'what belongs to self,' they can transcend the fear of not living, the fear of death, the fear of bad reputation, the fear of evil paths, and the fear of the power of the masses. These disciples of the Buddha, are far from all fears, They constantly practice compassion, and they always have faith and respect. The merits of shame are complete, and they increase good deeds day and night, They delight in the real benefits of merit, and they do not crave various desires. If they hear the Dharma, they can always contemplate it well, They have no clinging actions, and they cut off the mind that seeks profit and offerings. They are always delighted in Bodhi (enlightenment), and they seek the wisdom of the Buddha with one mind, They practice various Paramitas (ways to reach the other shore), and they are far from flattering and deceitful minds. They can practice according to what is taught, and they abide in truthful speech, They do not defile the family of the Buddhas, and they do not abandon the Bodhisattva's practices. They are far from worldly desires, and they delight in transcending the world, They seek good Dharma without weariness, and their diligent practice continues to increase. All Bodhisattvas are like this, they delight in various merits, And thus they make great vows, wanting to see all the Buddhas. They protect the Dharma and reach the place of the Buddha, practicing the wonderful practices of the Bodhisattva, They teach all sentient beings, and they purify all Buddha lands. In my Buddha land, it is filled with all the great Bodhisattvas, All the Bodhisattvas are of one mind and one virtue, and what they see and hear will not be in vain. In every single dust mote, Buddhas attain Buddhahood, They make such vows, countless and boundless. These vows are endless, like space and sentient beings, The Dharma realm, the world, Nirvana, the wisdom of the Buddhas appearing in the world. Mind
緣起智轉， 我願如是住， 如是發大愿， 心柔軟調順。 能信佛功德， 而觀于眾生， 知從因緣起， 則生慈悲心。 即于苦眾生， 我當救度之， 為是眾生故， 而行種種施。 所謂妙國土， 一切諸珍寶， 像馬及車乘， 眷屬與人民， 頭目及手足， 肌肉施無悔， 求種種經書， 心無有疲倦， 得解其義趣， 能隨世而行。 慚愧堪受力， 漸令得增長， 能以恭敬心， 供養無量佛。 智者于日夜， 如是常修行， 善根轉明凈， 猶若成鍊金。 菩薩住是地， 能了知十住， 展轉修行時， 無有諸障礙。 譬如賈客主， 欲利諸商人， 先問道路中， 諸險艱難事。 菩薩住初地， 善知諸地行， 而無有障礙， 能至於佛地。 住是初地中， 多作閻浮王， 善知于諸法， 常行慈悲心。 如法而化導， 一切皆信敬， 勸令行佈施， 以求佛智慧。 菩薩若舍國， 佛法中出家， 勤行於精進， 即得百三昧。 能見百諸佛， 震動百國土， 光明照百國， 飛行亦如是。 化百土眾生， 入于百法門， 念知百劫事， 示現於百身。 能以百菩薩
【現代漢語翻譯】 現代漢語譯本 領悟緣起之智慧，我願如此安住， 如此發起宏大誓願，心變得柔軟調順。 能信受佛陀的功德，並觀察一切眾生， 知曉一切皆由因緣而生起，便會生起慈悲之心。 對於受苦的眾生，我應當救度他們， 爲了這些眾生，我將實行種種佈施。 所謂的殊妙國土，一切珍寶， 象、馬以及車乘，眷屬與人民， 頭、眼、手、足，肌肉，都毫無吝惜地佈施， 爲了尋求各種經書，內心沒有疲倦， 領悟經書的意義和旨趣，能隨順世俗而行。 慚愧心足以承受力量，逐漸使其增長， 能以恭敬之心，供養無量諸佛。 有智慧的人日夜，如此常常修行， 善根轉為明凈，猶如煉成的黃金。 菩薩安住於此地（初地），能了知十住（菩薩修行的十個階段）， 在輾轉修行時，沒有任何障礙。 譬如商隊的首領，爲了利益商人， 先詢問道路中的各種危險和艱難之事。 菩薩安住于初地，善於瞭解各地的修行， 而沒有任何障礙，能到達佛的境界。 安住于這初地中，多化身為閻浮王（人間的統治者）， 善於瞭解各種佛法，常常實行慈悲之心。 如法地教化引導，一切眾生都信服敬仰， 勸導他們行佈施，以求得佛的智慧。 菩薩如果捨棄國家，在佛法中出家， 勤奮修行精進，就能獲得百種三昧（禪定）。 能見到百位佛陀，震動百個國土， 光明照耀百個國土，飛行也是如此。 教化百個國土的眾生，進入百種法門， 憶念知曉百劫的事情，示現百種化身。 能以百位菩薩
【English Translation】 English version Understanding the wisdom of dependent origination, I wish to dwell in this way, Thus, I make great vows, my heart becoming soft and harmonious. Able to believe in the merits of the Buddha, and observing all sentient beings, Knowing that all arise from causes and conditions, compassion arises. For suffering beings, I shall liberate them, For the sake of these beings, I will practice various forms of giving. The so-called wonderful lands, all kinds of treasures, Elephants, horses, and carriages, family and people, Head, eyes, hands, feet, and muscles, I will give without regret, Seeking various scriptures, my heart will not be weary, Understanding the meaning and purpose of the scriptures, I can act in accordance with the world. Shame is sufficient to bear the strength, gradually allowing it to grow, Able to offer with a respectful heart, to countless Buddhas. The wise person, day and night, practices in this way, The roots of goodness become clear and pure, like refined gold. The Bodhisattva dwells in this ground (the first Bhumi), able to understand the ten abodes (ten stages of Bodhisattva practice), During the course of practice, there are no obstacles. Like the leader of a caravan, to benefit the merchants, First, he asks about the dangers and difficulties on the road. The Bodhisattva dwells in the first ground, skilled in understanding the practices of each ground, And without any obstacles, can reach the state of Buddhahood. Dwelling in this first ground, often transforming into a Jambudvipa king (ruler of the human world), Skilled in understanding various Buddhist teachings, always practicing compassion. Teaching and guiding according to the Dharma, all beings believe and respect, Encouraging them to practice giving, to seek the wisdom of the Buddha. If a Bodhisattva abandons their country, and leaves home in the Buddha's teachings, Diligently practicing with vigor, they will attain a hundred Samadhis (meditative states). Able to see a hundred Buddhas, shake a hundred lands, Light illuminates a hundred lands, and flying is also like this. Transforming beings in a hundred lands, entering a hundred Dharma gates, Remembering and knowing the events of a hundred kalpas, manifesting a hundred bodies. Able to use a hundred Bodhisattvas
， 眷屬而示現， 若以其願力， 過是數無量。 今明初地義， 但以略解說， 若欲廣說者， 億劫不能盡。 是初菩薩地， 名之為歡喜， 利益眾生者， 今已分別竟。」
大方廣佛華嚴經卷第二十三 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二十四
東晉天竺三藏佛馱跋陀羅譯◎
十地品第二十二之二
一切菩薩眾， 聞說上地義， 其心皆清凈， 歡喜無有量。 各于所坐處， 踴住虛空中， 以諸上妙華， 散於金剛藏。 咸皆稱讚言： 「善哉金剛藏， 大智無所畏， 善說菩薩地。」 解脫月大士， 知眾心清凈， 欲聞第二地， 行相之所說。 即請金剛藏， 大智愿解說， 第二地行相， 一切皆欲聞。
金剛藏菩薩語解脫月菩薩言：「佛子！菩薩摩訶薩已具足初地，欲得第二地者，當生十種直心。何等為十？一、柔軟心；二、調和心；三、堪受心；四、不放逸心；五、寂滅心；六、真心；七、不雜心；八、無貪吝心；九、勝心；十、大心。菩薩以是十心得入第二地。菩薩住離垢地，自然遠離一切殺生，捨棄刀仗，無瞋恨心，有慚有愧，於一切眾
【現代漢語翻譯】 現代漢語譯本 以眷屬的身份示現，如果憑藉他們的願力，所度化的眾生數量將超過這個數字，無法衡量。現在闡明初地的含義，只是略作解釋，如果要詳細說明，即使經過億劫也無法窮盡。這是初地菩薩的境界，名為歡喜地，利益眾生的內容，現在已經分別闡述完畢。
《大方廣佛華嚴經》卷第二十三 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十四
東晉天竺三藏佛馱跋陀羅譯
十地品第二十二之二
一切菩薩眾，聽聞了上地境界的含義，他們的內心都清凈，歡喜無量。各自從所坐之處，躍升到虛空中，用各種上妙的鮮花，散在金剛藏菩薩的身上。都稱讚說：『善哉，金剛藏，您大智無畏，善於解說菩薩的境界。』解脫月大士，知道大眾內心清凈，想要聽聞第二地的修行狀態。於是請求金剛藏菩薩，以大智慧來解說，第二地的修行狀態，大家都想聽聞。
金剛藏菩薩對解脫月菩薩說：『佛子！菩薩摩訶薩已經具足初地，想要進入第二地，應當生起十種直心。是哪十種呢？一、柔軟心；二、調和心；三、堪受心；四、不放逸心；五、寂滅心；六、真心；七、不雜心；八、無貪吝心；九、勝心；十、大心。菩薩憑藉這十種心進入第二地。菩薩安住于離垢地（Vimalābhūmi），自然遠離一切殺生，捨棄刀杖，沒有嗔恨心，有慚愧心，對於一切眾生
【English Translation】 English version Appearing with their retinue, if based on their vows, the number of beings they would liberate would be immeasurable. Now, the meaning of the first ground is explained, but only briefly. If one were to explain it in detail, it could not be exhausted even in billions of kalpas. This is the realm of the first Bodhisattva ground, called the Joyful Ground (Pramudita), and the benefits to sentient beings have now been separately explained.
The Great Extensive Buddha Flower Adornment Sutra, Volume 23 Taisho Tripitaka Volume 09, No. 0278, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 24
Translated by Tripitaka Master Buddhabhadra of Eastern Jin Dynasty
Chapter 22, Part 2 of the Ten Grounds
All the Bodhisattvas, upon hearing the meaning of the higher grounds, their minds became pure, and their joy was immeasurable. Each from their respective seats, rose into the empty space, and scattered various exquisite flowers upon Vajragarbha (Diamond Womb). They all praised, saying: 'Excellent, Vajragarbha, you are of great wisdom and fearlessness, and you skillfully explain the Bodhisattva grounds.' The great Bodhisattva Vimukticandra (Liberation Moon), knowing that the minds of the assembly were pure, desired to hear the description of the practices of the second ground. Therefore, he requested Vajragarbha Bodhisattva, with great wisdom, to explain the practices of the second ground, which everyone desired to hear.
Vajragarbha Bodhisattva said to Vimukticandra Bodhisattva: 'Son of Buddha! A Bodhisattva Mahasattva, having already fulfilled the first ground, and desiring to attain the second ground, should generate ten kinds of straightforward minds. What are these ten? First, a gentle mind; second, a harmonious mind; third, a receptive mind; fourth, a non-negligent mind; fifth, a tranquil mind; sixth, a true mind; seventh, an unmixed mind; eighth, a non-greedy mind; ninth, a superior mind; tenth, a great mind. A Bodhisattva enters the second ground with these ten minds. A Bodhisattva abiding in the Vimalābhūmi (Immaculate Ground), naturally refrains from all killing, abandons weapons, has no hatred, has a sense of shame and remorse, and towards all sentient beings
生起慈悲心，常求樂事，尚不噁心惱于眾生，何況加害？離諸劫盜資生之物，常知止足，若物屬他，他所受用，於是物中不與不取；離於邪淫，自足妻色，於他女人不生一念；離於妄語，常真實語、諦語、隨語，乃至夢中尚不妄語，何況故作？離於兩舌無破壞心，于斗諍離散人中，常好和合；離於惡口，所有言語粗獷苦惡，自壞其身，亦壞於他，如是等語皆悉舍離；離無義語，常自守護，所可言說，應作不作，常知時語、利益語、順法語、籌量語，乃至戲笑，尚無所犯，何況故作？不貪他物，若物屬他，他所攝用，不作是念：『我當取之。』離瞋害心，常于眾生，求愛潤心、慈悲心；離於占相，習行正見，決定深信罪福因緣；離於諂曲，誠信三寶，生決定心。菩薩如是常護善道，作是思惟：『一切眾生墮惡道者，皆由十不善道；我當自住善法，亦當為人說諸善法，示正行處。何以故？若人自不行善，為他說法令住善者，無有是處。』又深思惟：『行十不善道，則墮地獄、畜生、餓鬼；行十善道，則生人處，乃至有頂。又是十善道與智慧和合修行，若心劣弱，樂少功德，厭畏三界，大悲心薄，從他聞法至聲聞乘；若行是十善道，不從他聞，自然得知，不能具足大悲方便，而能深入眾因緣法至辟支佛乘；若行是十善道清凈
【現代漢語翻譯】 現代漢語譯本：生起慈悲心，常常尋求快樂的事情，尚且不會以噁心惱害眾生，更何況是加害呢？遠離一切搶劫盜竊而來的生活物資，常常知道滿足，如果物品屬於他人，由他人所享用，對於這些物品，不給予也不拿取；遠離邪淫，滿足於自己的妻子，對於其他女人不生起任何邪念；遠離妄語，常常說真實的話、真理的話、隨順道理的話，乃至在夢中尚且不說妄語，更何況是故意說謊呢？遠離兩舌，沒有破壞他人關係的念頭，對於那些挑撥離間、使人爭鬥的人，常常喜歡和合；遠離惡口，所有言語粗暴、痛苦、惡劣，既會傷害自己，也會傷害他人，像這樣的言語都全部捨棄；遠離無意義的言語，常常自我守護，所說的話，應該說的就說，不應該說的就不說，常常知道適時地說、有益地說、順應佛法地說、經過考慮地說，乃至開玩笑，尚且不會犯錯，更何況是故意犯錯呢？不貪圖他人的財物，如果物品屬於他人，由他人所擁有和使用，不產生這樣的念頭：『我應當把它拿過來。』遠離嗔恨和傷害他人的心，常常對眾生，尋求愛護、滋潤的心、慈悲的心；遠離占卜算卦，學習修行正見，堅定地深信罪福的因果關係；遠離諂媚和虛偽，真誠地信仰三寶（佛、法、僧），生起堅定的信心。菩薩像這樣常常守護善道，這樣思考：『一切眾生墮入惡道，都是由於十不善道；我應當自己安住于善法，也應當為他人宣說各種善法，指示正確的修行之處。為什麼呢？如果自己不行善，卻教導他人安住于善法，沒有這樣的道理。』又深入思考：『修行十不善道，就會墮入地獄、畜生、餓鬼；修行十善道，就會生於人道，乃至色界頂天。這十善道如果與智慧結合修行，如果心力弱小，喜歡少許功德，厭惡畏懼三界，大悲心薄弱，從他人聽聞佛法而證得聲聞乘；如果修行這十善道，不從他人聽聞，自然而知，不能具足大悲方便，而能深入諸因緣法而證得辟支佛乘；如果修行這十善道清凈 English version: Generating a compassionate heart, constantly seeking joyful things, one would not even harbor ill intentions to trouble sentient beings, let alone harm them? Abandoning all life necessities obtained through robbery and theft, always knowing contentment, if an item belongs to another, and is used by another, regarding these items, neither giving nor taking without permission; abandoning sexual misconduct, being content with one's own spouse, not generating any impure thoughts towards other women; abandoning false speech, always speaking truthfully, speaking the truth, speaking in accordance with the truth, even in dreams not speaking falsely, let alone intentionally lying? Abandoning divisive speech, having no intention to destroy relationships, towards those who sow discord and cause strife, always desiring harmony; abandoning harsh speech, all words that are coarse, painful, and evil, which harm oneself and others, all such words are completely abandoned; abandoning meaningless speech, always guarding oneself, what should be said is said, what should not be said is not said, always knowing the right time to speak, speaking beneficially, speaking in accordance with the Dharma, speaking after consideration, even in jest, one would not make mistakes, let alone intentionally make mistakes? Not being greedy for others' possessions, if an item belongs to another, and is owned and used by another, not generating the thought: 'I should take it.' Abandoning hatred and the intention to harm others, always towards sentient beings, seeking a heart of love, nurturing, and compassion; abandoning divination and fortune-telling, learning and practicing right view, firmly believing in the law of cause and effect of good and bad deeds; abandoning flattery and hypocrisy, sincerely believing in the Three Jewels (Buddha, Dharma, Sangha), generating firm faith. A Bodhisattva, in this way, always protects the path of goodness, thinking thus: 'All sentient beings who fall into evil realms, do so because of the ten non-virtuous paths; I should abide in virtuous practices myself, and also explain various virtuous practices to others, showing the correct path of practice. Why? If one does not practice virtue oneself, yet teaches others to abide in virtue, there is no such principle.' And further contemplating: 'Practicing the ten non-virtuous paths leads to falling into hell, the animal realm, and the hungry ghost realm; practicing the ten virtuous paths leads to being born in the human realm, and even the highest heaven. These ten virtuous paths, if practiced in conjunction with wisdom, if the mind is weak, enjoying little merit, disliking and fearing the three realms, with little compassion, hearing the Dharma from others, one attains the Sravaka vehicle; if practicing these ten virtuous paths, not hearing from others, naturally knowing, not fully possessing great compassion and skillful means, but able to deeply understand the law of dependent origination, one attains the Pratyekabuddha vehicle; if practicing these ten virtuous paths purely
【English Translation】 Generating a compassionate heart, constantly seeking joyful things, one would not even harbor ill intentions to trouble sentient beings, let alone harm them? Abandoning all life necessities obtained through robbery and theft, always knowing contentment, if an item belongs to another, and is used by another, regarding these items, neither giving nor taking without permission; abandoning sexual misconduct, being content with one's own spouse, not generating any impure thoughts towards other women; abandoning false speech, always speaking truthfully, speaking the truth, speaking in accordance with the truth, even in dreams not speaking falsely, let alone intentionally lying? Abandoning divisive speech, having no intention to destroy relationships, towards those who sow discord and cause strife, always desiring harmony; abandoning harsh speech, all words that are coarse, painful, and evil, which harm oneself and others, all such words are completely abandoned; abandoning meaningless speech, always guarding oneself, what should be said is said, what should not be said is not said, always knowing the right time to speak, speaking beneficially, speaking in accordance with the Dharma, speaking after consideration, even in jest, one would not make mistakes, let alone intentionally make mistakes? Not being greedy for others' possessions, if an item belongs to another, and is owned and used by another, not generating the thought: 'I should take it.' Abandoning hatred and the intention to harm others, always towards sentient beings, seeking a heart of love, nurturing, and compassion; abandoning divination and fortune-telling, learning and practicing right view, firmly believing in the law of cause and effect of good and bad deeds; abandoning flattery and hypocrisy, sincerely believing in the Three Jewels (Buddha, Dharma, Sangha), generating firm faith. A Bodhisattva, in this way, always protects the path of goodness, thinking thus: 'All sentient beings who fall into evil realms, do so because of the ten non-virtuous paths; I should abide in virtuous practices myself, and also explain various virtuous practices to others, showing the correct path of practice. Why? If one does not practice virtue oneself, yet teaches others to abide in virtue, there is no such principle.' And further contemplating: 'Practicing the ten non-virtuous paths leads to falling into hell, the animal realm, and the hungry ghost realm; practicing the ten virtuous paths leads to being born in the human realm, and even the highest heaven. These ten virtuous paths, if practiced in conjunction with wisdom, if the mind is weak, enjoying little merit, disliking and fearing the three realms, with little compassion, hearing the Dharma from others, one attains the Sravaka vehicle; if practicing these ten virtuous paths, not hearing from others, naturally knowing, not fully possessing great compassion and skillful means, but able to deeply understand the law of dependent origination, one attains the Pratyekabuddha vehicle; if practicing these ten virtuous paths purely
具足，其心廣大無量無邊，于眾生中起大慈悲，有方便力，志願堅固，不捨一切眾生，求佛大智慧，凈菩薩諸地，凈諸波羅蜜入深廣大行，則能得佛十力、四無所畏、四無礙智、大慈大悲，乃至具足一切種智，集諸佛法，是故我應行十善道求一切智。』
「是菩薩復作是思惟：『此十不善道，上者、地獄因緣；中者、畜生因緣；下者、餓鬼因緣。于中殺生之罪，能令眾生墮于地獄、畜生、餓鬼；若生人中，得二種果報，一者、短命；二者、多病。劫盜之罪，亦令眾生墮三惡道；若生人中，得二種果報，一者、貧窮；二者、共財不得自在。邪淫之罪，亦令眾生墮三惡道；若生人中，得二種果報，一者、婦不貞潔；二者、得不隨意眷屬。妄語之罪，亦令眾生墮三惡道；若生人中，得二種果報，一者、多被誹謗；二者、為人所誑。兩舌之罪，亦令眾生墮三惡道；若生人中，得二種果報，一者、得弊惡眷屬；二者、得不和眷屬。惡口之罪，亦令眾生墮三惡道；若生人中，得二種果報，一者、常聞惡音；二者、所可言說，恒有諍訟。無義語罪，亦令眾生墮三惡道；若生人中，得二種果報，一者、所有言語，人不信受；二者、有所言說不能明瞭。貪慾之罪，亦令眾生墮三惡道；若生人中，得二種果報，一者、多欲；二者、無
【現代漢語翻譯】 現代漢語譯本：『（菩薩）具足（各種修行），其心廣大無量無邊，對眾生生起大慈悲心，具有方便之力，志願堅定，不捨棄一切眾生，爲了求得佛的大智慧，清凈菩薩的各個階位（諸地），清凈各種波羅蜜（paramita，到達彼岸的方法），進入深廣的修行，就能獲得佛的十力（dasabala，佛的十種力量）、四無所畏（catu-vaisaradyani，佛的四種無所畏懼的自信）、四無礙智（catuh-pratisamvidah，四種無礙的智慧）、大慈大悲，乃至具足一切種智（sarvajnata，佛的一切智慧），聚集諸佛的法，因此我應當修行十善道，以求得一切智慧。』 『這位菩薩又這樣思考：『這十種不善道，上等的會導致地獄的因緣；中等的會導致畜生的因緣；下等的會導致餓鬼的因緣。其中殺生的罪過，能使眾生墮入地獄、畜生、餓鬼；如果生在人道中，會得到兩種果報，一是短命；二是多病。偷盜的罪過，也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報，一是貧窮；二是與人共有的財產不能自由支配。邪淫的罪過，也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報，一是妻子不貞潔；二是得到不如意的眷屬。妄語的罪過，也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報，一是經常被誹謗；二是被人欺騙。兩舌的罪過，也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報，一是得到品行惡劣的眷屬；二是得到不和睦的眷屬。惡口的罪過，也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報，一是經常聽到惡語；二是所說的話，總是引起爭論。無意義的言語的罪過，也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報，一是所說的話，別人不相信；二是所說的話不能清楚明白。貪慾的罪過，也會使眾生墮入三惡道；如果生在人道中，會得到兩種果報，一是慾望很多；二是不能滿足。』
【English Translation】 English version: 『(A Bodhisattva) being complete (in various practices), his mind is vast, immeasurable, and boundless, he generates great compassion towards all beings, possesses the power of skillful means, his aspiration is firm, he does not abandon any sentient beings, in order to seek the great wisdom of the Buddha, purify the various stages of a Bodhisattva (the bhumis), purify all the paramitas (perfections, ways to reach the other shore), enters into profound and vast practices, then he can attain the ten powers of the Buddha (dasabala), the four fearlessnesses (catu-vaisaradyani, the four kinds of fearless confidence of the Buddha), the four unobstructed knowledges (catuh-pratisamvidah, four kinds of unobstructed wisdom), great compassion and great mercy, and even be complete with all-knowing wisdom (sarvajnata, the all-knowing wisdom of the Buddha), gathers all the Buddha's teachings, therefore I should practice the ten virtuous paths in order to seek all wisdom.』 『This Bodhisattva further contemplates: 『These ten non-virtuous paths, the highest leads to the causes of hell; the middle leads to the causes of animals; the lowest leads to the causes of hungry ghosts. Among them, the sin of killing can cause sentient beings to fall into hell, animals, and hungry ghosts; if born in the human realm, one will receive two kinds of retributions, one is a short life; the second is many illnesses. The sin of stealing also causes sentient beings to fall into the three evil realms; if born in the human realm, one will receive two kinds of retributions, one is poverty; the second is not being able to freely control shared wealth. The sin of sexual misconduct also causes sentient beings to fall into the three evil realms; if born in the human realm, one will receive two kinds of retributions, one is an unchaste wife; the second is obtaining unsatisfactory family members. The sin of lying also causes sentient beings to fall into the three evil realms; if born in the human realm, one will receive two kinds of retributions, one is often being slandered; the second is being deceived by others. The sin of divisive speech also causes sentient beings to fall into the three evil realms; if born in the human realm, one will receive two kinds of retributions, one is obtaining evil family members; the second is obtaining disharmonious family members. The sin of harsh speech also causes sentient beings to fall into the three evil realms; if born in the human realm, one will receive two kinds of retributions, one is often hearing harsh sounds; the second is that what one says always causes disputes. The sin of meaningless speech also causes sentient beings to fall into the three evil realms; if born in the human realm, one will receive two kinds of retributions, one is that what one says is not believed by others; the second is that what one says is not clear and understandable. The sin of greed also causes sentient beings to fall into the three evil realms; if born in the human realm, one will receive two kinds of retributions, one is having many desires; the second is not being satisfied.』
有厭足。瞋惱之罪，亦令眾生墮三惡道；若生人中，得二種果報，一者、常為一切求其長短；二者、常為眾人之所惱害。邪見之罪，亦令眾生墮三惡道；若生人中，得二種果報，一者、生邪見家；二者、其心諂曲。諸佛子！如是十不善道皆是眾苦大聚因緣。』
「菩薩復作是念：『我何故不離是十不善道，行十善道，亦令他人行此善道？』如是念已，即離十不善道，安住十善道，亦令他人住于善道。是菩薩爾時於一切眾生，生安隱心、樂心、慈心、悲心、哀愍心、利益心、守護心、師心、大師心、自己心。作是念：『是諸眾生墮于邪見，隨逐邪心，行邪險道，甚可哀愍；我應令彼住正見道如實法中。是諸眾生常共鬥諍，分別彼我；我應令彼住于大慈。是諸眾生常貪財物，無有厭足，恒以邪命而自生活；我應令彼住于清凈身、口、意業。是諸眾生隨逐貪慾、瞋恚、愚癡，常為種種煩惱大火之所燒然，不能志求出要方便；我應令彼滅煩惱火置清涼處。是諸眾生常為無明所覆，入大黑闇；離慧光明，入于生死大險道中，隨逐種種無量邪見；我應令彼得無障礙清凈慧眼，以是眼故，知一切法如實相，得不隨他一切如實無障礙智。是諸眾生墮生死道，將墜地獄、畜生、餓鬼、入邪見網，為種種愚癡叢林所覆，隨逐虛妄邪道
【現代漢語翻譯】 現代漢語譯本：貪得無厭。嗔怒的罪過，也會使眾生墮入三惡道；如果生於人道，會得到兩種果報，一是，常常被一切人挑剔長短；二是，常常被眾人惱害。邪見的罪過，也會使眾生墮入三惡道；如果生於人道，會得到兩種果報，一是，生於持有邪見的家庭；二是，內心諂媚虛偽。諸位佛子！像這樣十種不善道都是眾苦聚集的因緣。 菩薩又這樣想：『我為什麼不遠離這十種不善道，奉行十善道，也讓其他人奉行這善道呢？』這樣想過後，就遠離了十不善道，安住於十善道，也讓其他人安住于善道。這位菩薩那時對一切眾生，生起安穩的心、喜樂的心、慈悲的心、哀憫的心、利益的心、守護的心、師長的心、大師的心、如同自己的心。他這樣想：『這些眾生墮入邪見，追隨邪惡的心，行走在邪惡危險的道路上，真是可悲可憫；我應該讓他們安住于正見之道，進入如實的佛法中。這些眾生常常互相爭鬥，分別你我；我應該讓他們安住于大慈之中。這些眾生常常貪圖財物，沒有滿足的時候，總是用不正當的手段來維持生活；我應該讓他們安住于清凈的身、口、意業。這些眾生追隨貪慾、嗔恚、愚癡，常常被各種煩惱的大火所焚燒，不能立志尋求脫離苦難的方法；我應該讓他們熄滅煩惱之火，安置在清涼的地方。這些眾生常常被無明所覆蓋，進入大黑暗之中；遠離智慧的光明，進入生死的大險道中，追隨各種無量的邪見；我應該讓他們得到無障礙的清凈慧眼，因為有了這眼睛，就能知道一切法的真實相，得到不隨他人的、一切如實的無障礙智慧。這些眾生墮入生死輪迴之道，將要墜入地獄、畜生、餓鬼道，進入邪見的羅網，被各種愚癡的叢林所覆蓋，追隨虛妄的邪道。
【English Translation】 English version: Having insatiable desires. The sin of anger and resentment also causes sentient beings to fall into the three evil realms; if they are born among humans, they will receive two kinds of karmic retribution: first, they will always be criticized by everyone; second, they will always be harmed by others. The sin of wrong views also causes sentient beings to fall into the three evil realms; if they are born among humans, they will receive two kinds of karmic retribution: first, they will be born into a family with wrong views; second, their hearts will be deceitful and flattering. All you Buddha's children! These ten non-virtuous paths are all the causes and conditions for the great accumulation of suffering. The Bodhisattva further thought: 'Why do I not depart from these ten non-virtuous paths and practice the ten virtuous paths, and also cause others to practice these virtuous paths?' Having thought thus, he immediately departed from the ten non-virtuous paths, abided in the ten virtuous paths, and also caused others to abide in the virtuous paths. At that time, this Bodhisattva generated towards all sentient beings a mind of peace, a mind of joy, a mind of loving-kindness, a mind of compassion, a mind of pity, a mind of benefit, a mind of protection, a mind of a teacher, a mind of a great teacher, and a mind like his own. He thought: 'These sentient beings have fallen into wrong views, follow evil minds, and walk on evil and dangerous paths, which is truly pitiful and lamentable; I should cause them to abide in the path of right views, and enter into the true Dharma. These sentient beings constantly fight and argue with each other, distinguishing between self and others; I should cause them to abide in great loving-kindness. These sentient beings are constantly greedy for wealth and possessions, never satisfied, and always use improper means to make a living; I should cause them to abide in pure actions of body, speech, and mind. These sentient beings follow greed, anger, and ignorance, and are constantly burned by the great fire of various afflictions, unable to aspire to seek a way out of suffering; I should cause them to extinguish the fire of afflictions and place them in a cool place. These sentient beings are constantly covered by ignorance, entering into great darkness; far from the light of wisdom, they enter into the great dangerous path of birth and death, following various immeasurable wrong views; I should cause them to obtain unobstructed pure wisdom eyes, and with these eyes, they will know the true nature of all dharmas, and obtain unobstructed wisdom that does not follow others, and is true in all aspects. These sentient beings have fallen into the path of birth and death, and are about to fall into hell, the animal realm, and the hungry ghost realm, entering the net of wrong views, covered by various forests of ignorance, and following false and evil paths.'
徑路，常為愚癡之所盲冥，遠離導師，非出要道；謂為出要，隨順魔心遠離佛意；我應令彼度于生死險道艱難安處，令住一切智人無畏大城無諸衰惱。是諸眾生為諸煩惱暴水所沒；欲、有、見、無明，四流所漂；隨生死流，入大愛河；為諸煩惱勢力所食，不能得求出要之道；常為欲覺、恚覺、惱覺、惡蟲所害；又為水中身見羅剎所執，入於五欲深流洄復，喜愛淤泥之所沒溺，我慢陸地之所燋枯，無所歸趣；於十二入怨賊聚落，不能得出；不遇導師能正度者；我應于彼生大慈悲，以善根力而拔濟之，得安隱處，離諸恐怖，住於一切智慧寶洲。是諸眾生深心貪著，多有憂悲苦惱患難，憎愛所縛，欲械所繫，入於三界無明稠林；我應令彼遠離一切三界所著，令住離相無礙涅槃。是諸眾生深著我、我所、於五陰樔窟，不能自出，常隨四倒，依六入空聚，為四大毒蛇之所侵害，為諸煩惱眾賊所殺，受此一切無量苦惱；我應令彼離諸貪著，住于寂靜，所謂斷一切障礙安隱涅槃。是諸眾生其心狹劣，樂於小法，遠離無上一切智慧，貪著小乘不能志求大乘出法；我應令彼住廣大心，無量無邊諸佛道法，所謂無上大乘。』
「諸佛子！是菩薩如是隨順持戒力，善能廣生大慈悲心。是菩薩住離垢地，得見數百千萬億那由他諸佛世尊，
【現代漢語翻譯】 現代漢語譯本：道路，常常被愚癡矇蔽，遠離導師，沒有走上解脫的道路；他們把錯誤的道路當作解脫之道，順從魔的心意，遠離佛的教誨；我應當讓他們度過生死險惡的道路，安穩地到達彼岸，讓他們安住在一切智者無畏的大城，沒有一切衰敗和煩惱。這些眾生被煩惱的暴水淹沒；被欲流、有流、見流、無明流這四種激流沖漂；隨著生死之流，進入愛慾的河流；被各種煩惱勢力吞噬，不能尋求解脫之道；常常被慾念的覺受、嗔恨的覺受、惱怒的覺受、惡念的侵擾所傷害；又被水中身見（認為身體是真實存在的錯誤觀念）的羅剎所執持，進入五欲的深流中迴旋，被喜愛的淤泥所淹沒，被我慢的陸地所燒焦，無處可歸；在十二入（眼、耳、鼻、舌、身、意六根及其對應的六塵）怨賊聚集的村落中，不能逃脫；沒有遇到能夠正確引導他們解脫的導師；我應當對他們生起大慈悲心，用善根的力量來救拔他們，讓他們得到安穩的處所，遠離一切恐怖，安住在一切智慧的寶洲。這些眾生內心深處貪著，多有憂愁、悲傷、痛苦、煩惱和災難，被憎恨和愛慾所束縛，被慾望的枷鎖所繫縛，進入三界（欲界、色界、無色界）無明的稠密森林；我應當讓他們遠離一切對三界的執著，讓他們安住在離相無礙的涅槃境界。這些眾生深深執著于『我』和『我所』（屬於我的事物），在五陰（色、受、想、行、識）的巢穴中，不能自己解脫出來，常常隨著四種顛倒的見解（常、樂、我、凈），依附於六入（眼、耳、鼻、舌、身、意）空虛的聚集地，被四大毒蛇（地、水、火、風）所侵害，被各種煩惱的盜賊所殺害，承受著這一切無量的痛苦和煩惱；我應當讓他們遠離一切貪著，安住在寂靜的境界，也就是斷除一切障礙的安穩涅槃。這些眾生心胸狹隘，喜歡小乘佛法，遠離無上的一切智慧，貪著小乘，不能立志追求大乘的解脫之道；我應當讓他們安住于廣大的心量，無量無邊的諸佛道法，也就是無上的大乘佛法。 『諸佛子！』這位菩薩如此隨順持戒的力量，善於廣泛地生起大慈悲心。這位菩薩安住在離垢地（菩薩十地中的第二地），得見數百千萬億那由他（數量單位，表示極大的數目）諸佛世尊。
【English Translation】 English version: The path, is often blinded by ignorance, far from the guide, not on the path of liberation; they consider the wrong path as the path of liberation, following the mind of Mara, far from the Buddha's teachings; I should lead them across the perilous path of birth and death, to a safe and secure place, let them dwell in the fearless great city of all-knowing ones, free from all decay and afflictions. These beings are submerged by the torrential waters of afflictions; swept away by the four currents of desire, existence, views, and ignorance; following the flow of birth and death, entering the river of great love; devoured by the forces of various afflictions, unable to seek the path of liberation; often harmed by the sensations of desire, the sensations of anger, the sensations of annoyance, and the disturbance of evil thoughts; also held by the Rakshasa (demon) of the self-view in the water, swirling in the deep currents of the five desires, submerged by the mud of fondness, scorched by the land of arrogance, with nowhere to turn; in the village where the twelve entrances (the six sense organs and their corresponding six sense objects) of the enemy gather, unable to escape; without encountering a guide who can correctly lead them to liberation; I should generate great compassion for them, and with the power of good roots, rescue them, let them reach a safe place, away from all fear, and dwell on the treasure island of all wisdom. These beings are deeply attached in their hearts, with much sorrow, grief, suffering, affliction, and calamity, bound by hatred and love, tied by the shackles of desire, entering the dense forest of ignorance in the three realms (desire realm, form realm, formless realm); I should let them be free from all attachments to the three realms, let them dwell in the state of non-attachment and unobstructed Nirvana. These beings are deeply attached to 'self' and 'what belongs to self', in the nest of the five aggregates (form, feeling, perception, mental formations, consciousness), unable to free themselves, often following the four inverted views (permanence, pleasure, self, purity), relying on the empty gathering place of the six entrances (eye, ear, nose, tongue, body, mind), harmed by the four great poisonous snakes (earth, water, fire, wind), killed by the various thieves of afflictions, enduring all this immeasurable suffering and affliction; I should let them be free from all attachments, dwell in the state of tranquility, which is the secure Nirvana of cutting off all obstacles. These beings are narrow-minded, fond of the Hinayana (Small Vehicle) teachings, far from the supreme all-encompassing wisdom, attached to the Hinayana, unable to aspire to the Mahayana (Great Vehicle) path of liberation; I should let them dwell in a vast mind, the immeasurable and boundless Dharma of all Buddhas, which is the supreme Mahayana. 『Disciples of the Buddhas!』 This Bodhisattva, in accordance with the power of upholding precepts, is skilled in widely generating great compassion. This Bodhisattva dwells in the Immaculate Ground (the second of the ten Bodhisattva grounds), and sees hundreds of millions of nayutas (a unit of large number) of Buddhas, World Honored Ones.
以衣被、飲食、臥具、醫藥、資生之物而供養之；于諸佛所生恭敬心，復受十善道，乃至得阿耨多羅三藐三菩提終不中失；是菩薩若干百千萬億劫，遠離慳貪、破戒垢故，凈修佈施、持戒功德；譬如真金，煉之以火，一切垢盡，轉復明凈。菩薩亦如是，住離垢地，若干百千乃至無量百千萬劫，遠離慳貪、破戒垢故，凈修佈施、持戒功德；菩薩爾時於四攝法，愛語偏多；十波羅蜜，戒波羅蜜偏勝；餘波羅蜜，亦皆修集，隨地增長。
「佛子！是名菩薩摩訶薩第二離垢地。菩薩住是地，多作轉輪聖王，為大法王，廣得法力，七寶成就，有力自在，能除一切眾生慳貪、破戒之垢；以善方便，令眾生住十善道，為大布施而不窮盡；所作善業，佈施、愛語、利益、同事，是諸福德，皆不離唸佛，不離念法，乃至不離念具足一切種智。常生是心：『我當於一切眾生中為首、為勝，乃至於一切眾生中為依止者。』佛子！是菩薩若欲舍家，勤行精進，于佛法中，便能捨家妻子五欲；得出家已，勤行精進，須臾之間，得千三昧、得見千佛、知千佛神力、能動千佛世界、能飛過千佛世界、能照千佛世界、能教化千世界眾生、能住壽千劫、能知過去未來世各千劫事、能善入千法門、能變身為千，於一一身能示千菩薩以為眷屬。若以願力
【現代漢語翻譯】 現代漢語譯本 以衣服、飲食、臥具、醫藥和生活必需品來供養他們；對諸佛生起恭敬心，並接受十善道，乃至證得阿耨多羅三藐三菩提（無上正等正覺）終不退失；這樣的菩薩在若干百千萬億劫中，遠離慳貪、破戒的污垢，清凈地修習佈施、持戒的功德；譬如真金，用火煉過之後，一切污垢都去除，變得更加明亮純凈。菩薩也是如此，安住于離垢地，在若干百千乃至無量百千萬劫中，遠離慳貪、破戒的污垢，清凈地修習佈施、持戒的功德；菩薩此時在四攝法中，愛語（以慈愛柔和的語言對待眾生）偏多；在十波羅蜜（十種到達彼岸的修行方法）中，戒波羅蜜（持戒的修行）最為殊勝；其餘的波羅蜜，也都會修習，隨著所處的地而增長。 『佛子！這名為菩薩摩訶薩（大菩薩）的第二離垢地。菩薩安住於此地，多會成為轉輪聖王（擁有統治世界的理想君主），作為大法王，廣泛獲得法力，七寶成就，擁有力量和自在，能夠去除一切眾生的慳貪、破戒的污垢；以善巧方便，令眾生安住於十善道，進行大布施而不會窮盡；所作的善業，佈施、愛語、利益、同事，這些福德，都不離唸佛，不離念法，乃至不離念具足一切種智（佛的智慧）。常常生起這樣的心念：『我應當在一切眾生中成為首領、成為最殊勝的，乃至在一切眾生中成為依靠者。』佛子！這位菩薩如果想要捨棄家庭，勤奮精進修行，在佛法中，便能捨棄家庭、妻子和五欲（色、聲、香、味、觸）；出家之後，勤奮精進修行，須臾之間，就能獲得千種三昧（禪定），得見千佛，知曉千佛的神力，能夠震動千佛世界，能夠飛過千佛世界，能夠照耀千佛世界，能夠教化千世界眾生，能夠住世千劫，能夠知曉過去未來世各千劫的事情，能夠善入千法門，能夠變身為千，在每一個身體都能示現千菩薩作為眷屬。如果以願力
【English Translation】 English version They are provided with clothing, food, bedding, medicine, and other necessities; they generate a respectful mind towards all Buddhas, and receive the ten paths of wholesome actions, and will not regress until they attain Anuttara-samyak-sambodhi (supreme perfect enlightenment); such Bodhisattvas, for countless hundreds of thousands of millions of kalpas, are free from the defilements of stinginess and breaking precepts, and purely cultivate the merits of giving and upholding precepts; just like pure gold, when refined by fire, all impurities are removed, and it becomes even brighter and purer. Bodhisattvas are also like this, dwelling in the Immaculate Ground, for countless hundreds of thousands, even immeasurable hundreds of thousands of millions of kalpas, they are free from the defilements of stinginess and breaking precepts, and purely cultivate the merits of giving and upholding precepts; at this time, among the four means of attraction, the Bodhisattva emphasizes loving speech; among the ten Paramitas (perfections), the Paramita of precepts is the most superior; the other Paramitas are also cultivated, and they grow according to the ground they are in. 『Buddha-child! This is called the second Immaculate Ground of a Bodhisattva-Mahasattva (great Bodhisattva). Bodhisattvas dwelling in this ground often become a Chakravartin King (an ideal monarch who rules the world), as a great Dharma King, widely obtaining Dharma power, accomplishing the seven treasures, possessing power and freedom, able to remove the defilements of stinginess and breaking precepts from all sentient beings; with skillful means, they cause sentient beings to dwell in the ten paths of wholesome actions, and give great offerings without exhaustion; the wholesome deeds they perform, giving, loving speech, benefiting, and cooperation, these merits, are all inseparable from mindfulness of the Buddha, mindfulness of the Dharma, and even mindfulness of possessing all-knowing wisdom. They constantly generate this thought: 『I shall be the leader among all sentient beings, the most superior, and even the one who is relied upon among all sentient beings.』 Buddha-child! If this Bodhisattva wishes to leave home and diligently practice, in the Buddha-Dharma, they can abandon their family, wife, and the five desires (form, sound, smell, taste, and touch); after leaving home, diligently practicing, in a short moment, they can obtain a thousand Samadhis (meditative absorptions), see a thousand Buddhas, know the divine power of a thousand Buddhas, be able to shake a thousand Buddha-worlds, be able to fly over a thousand Buddha-worlds, be able to illuminate a thousand Buddha-worlds, be able to teach and transform sentient beings in a thousand worlds, be able to live for a thousand kalpas, be able to know the events of a thousand kalpas in the past and future, be able to skillfully enter a thousand Dharma-gates, be able to transform into a thousand bodies, and in each body be able to manifest a thousand Bodhisattvas as attendants. If by the power of their vows
自在示現，過於此數百千萬億那由他劫不可計知。」
時，金剛藏菩薩欲重明此義，以偈頌曰：
「菩薩入二地， 柔軟調和心， 堪受不放逸， 寂滅真不雜， 亦無有貪吝， 勝大悉具足， 得是十心已， 入于第二地。 菩薩住是地， 成就諸功德， 常離於殺生， 不惱害一切， 常離於劫盜， 亦無有邪淫， 不兩舌妄語， 惡口無義言， 他所有財物， 不生於貪著， 不惱于眾生， 直心行正見， 無有憍慢心， 亦無諂曲意， 柔軟不放逸， 護持諸佛教。 所有劇苦惱， 地獄與畜生， 餓鬼熾然身， 皆從噁心有。 我今已永離， 如是諸惡事， 行於真實道， 寂滅之善法。 從人至有頂， 所有受樂處， 禪定三乘樂， 皆從十善生。 如是思惟已， 心常不放逸， 身自持凈戒， 亦教人令持。 遍觀諸眾生， 種種受苦惱， 如是愍念已， 轉生深悲心。 凡夫甚可愍， 墮在諸邪見， 心多懷瞋恨， 常好起諍訟。 常樂於五欲， 貪求無有厭， 起三毒因緣， 我應度此等。 深覆愚癡闇， 墜生死險道， 入大邪見網， 墮於世籠檻。 常為諸魔
【現代漢語翻譯】 現代漢語譯本 自在示現，超過此數百千萬億那由他（極大的數量單位）劫的時間，無法計算和知曉。
當時，金剛藏菩薩（一位菩薩的名字）爲了再次闡明這個道理，用偈頌說道：
『菩薩進入第二地（菩薩修行的一個階段），心變得柔軟調和，能夠承受不放逸（精進修行），寂滅的真理純凈不雜，也沒有貪婪和吝嗇，殊勝廣大，一切都具足。得到這十種心之後，就進入第二地。 菩薩安住在這個階段，成就各種功德，常常遠離殺生，不惱害一切眾生，常常遠離偷盜，也沒有邪淫，不說兩舌和妄語，不說惡語和無意義的話，對於他人的財物，不生起貪戀執著，不惱害眾生，以正直的心行持正見，沒有驕慢的心，也沒有諂媚彎曲的意念，心柔軟不放逸，護持諸佛的教誨。 所有劇烈的痛苦煩惱，地獄和畜生道，餓鬼身上燃燒的火焰，都是從噁心產生的。我現在已經永遠遠離這些惡事，行持真實的道路，寂滅的善法。 從人道到有頂天（三界最高處），所有享受快樂的地方，禪定和三乘（聲聞乘、緣覺乘、菩薩乘）的快樂，都是從十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡）產生的。 這樣思惟之後，心常常不放逸，自己持守清凈的戒律，也教導他人持守。普遍觀察所有眾生，遭受各種痛苦煩惱，這樣憐憫之後，轉生出深深的悲心。 凡夫非常可憐，墮落在各種邪見中，心中多懷有嗔恨，常常喜歡爭鬥訴訟。常常貪戀五欲（色、聲、香、味、觸），貪求沒有厭足，生起貪嗔癡三毒的因緣，我應該度化這些人。 他們被深厚的愚癡黑暗覆蓋，墜入生死的危險道路，進入大邪見的羅網，墮落在世間的牢籠里。常常被各種魔
【English Translation】 English version Freely manifesting, it is beyond hundreds of millions of nayutas (an immense unit of number) of kalpas (eons), immeasurable and unknowable.
Then, Vajragarbha Bodhisattva (a Bodhisattva's name), wishing to further clarify this meaning, spoke in verses:
'Bodhisattvas entering the second bhumi (a stage of Bodhisattva's practice), their hearts become gentle and harmonious, capable of enduring non-negligence (diligent practice), the tranquility of truth is pure and unmixed, without greed or stinginess, supremely great, all is complete. Having attained these ten minds, they enter the second bhumi. Bodhisattvas abiding in this stage, accomplish various merits, constantly abstain from killing, do not harm any beings, constantly abstain from stealing, and have no sexual misconduct, do not engage in divisive speech or lying, do not speak harsh words or meaningless words, regarding others' possessions, they do not generate greed or attachment, do not harm sentient beings, with an upright heart they practice right view, without arrogance, nor with deceitful intentions, their hearts are gentle and non-negligent, upholding the teachings of all Buddhas. All severe suffering and afflictions, hells and animal realms, the burning flames on the bodies of hungry ghosts, all arise from evil minds. I have now forever abandoned these evil deeds, practicing the path of truth, the tranquil good dharma. From the human realm to the peak of existence (the highest of the three realms), all places where happiness is enjoyed, the joy of meditation and the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), all arise from the ten virtues (not killing, not stealing, not sexual misconduct, not lying, not divisive speech, not harsh speech, not idle chatter, not greed, not anger, not ignorance). Having contemplated thus, the mind is constantly non-negligent, one upholds pure precepts oneself, and also teaches others to uphold them. Observing all sentient beings, suffering various afflictions, having compassion thus, deep compassion arises. Ordinary beings are very pitiful, falling into various wrong views, their hearts are filled with anger, they often like to quarrel and litigate. They are constantly attached to the five desires (form, sound, smell, taste, touch), seeking without satisfaction, giving rise to the causes of the three poisons (greed, anger, ignorance), I should liberate these beings. They are covered by deep darkness of ignorance, falling into the dangerous path of birth and death, entering the net of great wrong views, falling into the cage of the world. They are constantly by various demons
賊， 煩惱之所壞， 此等甚可愍， 我應度脫之。 沒深煩惱水， 四流所漂轉， 具受於三界， 無量諸苦毒。 住五陰深樔， 生我我所心， 我為度此苦， 當勤修行道。 舍無上佛慧， 生於下劣心， 令住佛大智， 發無量精進。 菩薩住此地， 集無量功德， 得值遇諸佛， 承事而供養。 以是因緣故， 善根轉明凈， 猶如好真金， 煉之以火力。 佛子住此地， 多作轉輪王， 令諸眾生等， 住於十善道。 從初始發心， 修集諸福德， 愿以救世間， 令得佛十力。 若欲舍王位， 出家行學道， 勤心行精進， 得入千三昧。 得見於千佛， 供養聽受法， 菩薩住此地， 能示如是事。 若以其願力， 示諸神通事， 度脫于眾生， 過此數無量。 常為諸世間， 勤求好事者， 具足解說此， 第二地已竟。」◎
◎第三地
諸菩薩聞是， 不可思議行， 心皆大歡喜， 恭敬無有量。 即時虛空中， 雨眾名華香， 如雲而散下， 供養金剛藏。 咸贊言善哉： 「善哉金剛藏， 善說諸大人， 護持凈戒行， 於一切眾生， 深有哀愍
【現代漢語翻譯】 現代漢語譯本 那些被煩惱所摧毀的人，真是可悲，我應當度脫他們。 他們沉沒在深深的煩惱之水中，被四種流轉的力量所漂盪，在欲界、色界、無色界這三界中承受著無量的痛苦。 他們住在五陰（色、受、想、行、識）的巢穴中，生起『我』和『我的』執著，爲了度脫他們的痛苦，我應當勤奮修行佛道。 他們捨棄了無上的佛陀智慧，生起了下劣的心，我應當讓他們安住于佛陀的廣大智慧中，發起無量的精進。 菩薩安住在這個階段，積累無量的功德，得以值遇諸佛，承事供養他們。 因為這個因緣，他們的善根變得更加明凈，就像好的真金，經過火的煉製一樣。 佛子安住在這個階段，常常作為轉輪王出現，引導眾生安住於十善道。 從最初發心開始，他們就修集各種福德，愿以此來救度世間，使眾生獲得佛陀的十種力量。 如果他們想要捨棄王位，出家修行佛道，就應當勤奮精進，得以進入千種三昧（禪定）。 他們得以見到千佛，供養他們，聽受佛法，菩薩安住在這個階段，能夠示現這樣的事蹟。 如果他們以願力，示現各種神通事蹟，度脫的眾生，其數量是無法計量的。 他們常常爲了世間，勤求好事，具足解說了這第二地的修行，到此結束。 第三地 諸位菩薩聽聞了這些不可思議的修行，心中都非常歡喜，恭敬之心無量無邊。 當時，虛空中降下各種名貴的鮮花和香，像云一樣散落下來，供養金剛藏（菩薩名）。 他們都讚歎說：『太好了！金剛藏，你善於解說諸位大人的修行，護持清凈的戒律，對於一切眾生，都懷有深深的哀憫。』
【English Translation】 English version Those who are destroyed by afflictions are truly pitiable; I should liberate them. They are submerged in the deep waters of afflictions, tossed about by the four currents, enduring immeasurable suffering in the three realms (desire realm, form realm, formless realm). They dwell in the nests of the five skandhas (form, feeling, perception, mental formations, consciousness), giving rise to the attachment of 'I' and 'mine.' To liberate them from suffering, I should diligently practice the path of the Buddha. They have abandoned the supreme wisdom of the Buddha and given rise to inferior minds. I should enable them to abide in the vast wisdom of the Buddha and generate immeasurable diligence. Bodhisattvas abiding in this stage accumulate immeasurable merits, encounter Buddhas, and serve and make offerings to them. Because of this cause, their roots of goodness become even more pure, like fine gold refined by fire. Buddha's children abiding in this stage often appear as wheel-turning kings, guiding beings to abide in the ten virtuous paths. From the initial arising of their aspiration, they cultivate various merits, wishing to save the world and enable beings to attain the ten powers of the Buddha. If they wish to abandon their royal positions and leave home to practice the path of the Buddha, they should diligently strive to enter into thousands of samadhis (meditative absorptions). They are able to see thousands of Buddhas, make offerings to them, and listen to the Dharma. Bodhisattvas abiding in this stage are able to demonstrate such deeds. If they, through their vows, demonstrate various miraculous feats, the number of beings they liberate is immeasurable. They constantly seek good things for the world, and have fully explained the practice of this second stage, which concludes here. The Third Stage The Bodhisattvas, having heard of these inconceivable practices, were all greatly delighted, their reverence immeasurable. At that time, from the empty sky, various precious flowers and incense rained down, scattering like clouds, offered to Vajragarbha (name of a Bodhisattva). They all praised, saying: 'Excellent! Vajragarbha, you have skillfully explained the practices of the great ones, upholding pure precepts, and possessing deep compassion for all beings.'
心， 敷演解說是， 二地之行相。 菩薩微妙行， 真實無有異， 是諸菩薩等， 清凈之行足， 為一切眾生， 常求好事者， 已為具演說， 第二離垢地。 天人恭敬者， 愿說第三地， 善示智所作， 菩薩之所行。 愿說諸大人， 所行佈施德， 持戒及忍辱， 精進行禪定， 智慧巧方便， 並及慈悲心， 云何行是法， 凈于諸佛行？」 解脫月菩薩， 請金剛藏言： 「菩薩入三地， 當以何等心？」
金剛藏菩薩語解脫月菩薩言：「佛子！諸菩薩摩訶薩凈第二地已，欲得第三地，當以十種深心。何等為十？一、凈心；二、猛利心；三、厭心；四、離欲心；五、不退心；六、堅心；七、明盛心；八、無足心；九、勝心；十、大心。菩薩以是十心得入第三地。菩薩住明地，能觀一切有為法如實相；所謂：無常、苦、無我、不凈、不久敗壞、不可信相、不生不滅、不從前際來、不去至后際、現在不住；菩薩如是觀一切有為法真實相，知諸法無作、無起、無來、無去，而諸眾生憂悲苦惱，憎愛所繫，無有停積，無定生處；但為貪、恚、癡火所然，增長後世苦惱大聚，無有實性猶如幻化。見如是已，於一切有為法，轉復厭離，趣佛智慧；是菩薩
【現代漢語翻譯】 現代漢語譯本 心， 敷演解說是， 二地（指菩薩修行過程中的第二階段）的行相。 菩薩微妙的修行， 真實不虛沒有差異， 這些菩薩們， 清凈的修行圓滿， 爲了所有眾生， 常常尋求好事的人， 已經為他們詳細演說了， 第二離垢地（菩薩修行第二階段）。 天人和恭敬的人們， 希望講述第三地（菩薩修行第三階段）， 善巧地展示智慧所作， 菩薩所修行的。 希望講述諸位大人（指菩薩）， 所修行的佈施功德， 持戒以及忍辱， 精進修行禪定， 智慧巧妙的方便， 以及慈悲心， 如何修行這些法， 才能清凈諸佛的修行？」 解脫月菩薩， 請問金剛藏菩薩說： 「菩薩進入第三地， 應當以什麼樣的心？」
金剛藏菩薩告訴解脫月菩薩說：『佛子！諸位菩薩摩訶薩（偉大的菩薩）清凈了第二地之後，想要進入第三地，應當以十種深心。哪十種呢？一、凈心；二、猛利心；三、厭心；四、離欲心；五、不退心；六、堅心；七、明盛心；八、無足心；九、勝心；十、大心。菩薩以這十種心進入第三地。菩薩安住于明地（第三地），能夠如實觀察一切有為法（因緣和合而生的事物）的真實相；所謂：無常、苦、無我、不凈、不久敗壞、不可信賴的相、不生不滅、不從過去來、不去向未來、現在不住；菩薩這樣觀察一切有為法的真實相，知道諸法無作、無起、無來、無去，而眾生卻憂愁悲傷苦惱，被憎恨和愛戀所束縛，沒有停歇，沒有固定的出生之處；只是被貪、嗔、癡的火焰所燃燒，增長來世的苦惱大聚，沒有真實的自性，猶如幻化。見到這些之後，對於一切有為法，更加厭離，趨向佛的智慧；這位菩薩』
【English Translation】 English version The mind, Expounding and explaining, is the aspect of the second stage (referring to the second stage of a Bodhisattva's practice). The Bodhisattva's subtle practice, is true and without difference, These Bodhisattvas, have completed their pure practice, For all sentient beings, always seeking good things, Have already thoroughly explained, the second stage of detachment (the second stage of a Bodhisattva's practice). Those who are respected by gods and humans, wish to hear about the third stage (the third stage of a Bodhisattva's practice), Skillfully showing what wisdom accomplishes, what Bodhisattvas practice. Wish to speak of the virtues of giving practiced by great beings (referring to Bodhisattvas), Maintaining precepts and patience, diligently practicing meditation, Wisdom and skillful means, and a compassionate heart, How to practice these dharmas, to purify the practice of all Buddhas?' Bodhisattva Liberation Moon, asked Bodhisattva Vajragarbha, saying: 'When a Bodhisattva enters the third stage, what kind of mind should they have?'
Bodhisattva Vajragarbha said to Bodhisattva Liberation Moon: 'Child of the Buddha! When the Bodhisattva Mahasattvas (great Bodhisattvas) have purified the second stage and wish to enter the third stage, they should have ten profound minds. What are the ten? First, a pure mind; second, a vigorous mind; third, a mind of aversion; fourth, a mind of detachment; fifth, a non-retreating mind; sixth, a firm mind; seventh, a bright and flourishing mind; eighth, a mind of no satisfaction; ninth, a superior mind; tenth, a great mind. Bodhisattvas enter the third stage with these ten minds. Bodhisattvas abiding in the Luminous Stage (the third stage) can observe the true nature of all conditioned dharmas (things that arise from causes and conditions) as they truly are; namely: impermanence, suffering, no-self, impurity, not long-lasting, unreliable, not arising and not ceasing, not coming from the past, not going to the future, not abiding in the present; Bodhisattvas observe the true nature of all conditioned dharmas in this way, knowing that all dharmas are without creation, without arising, without coming, without going, while sentient beings are filled with sorrow, grief, and suffering, bound by hatred and love, without rest, without a fixed place of birth; they are only burned by the flames of greed, hatred, and delusion, increasing the great accumulation of suffering in future lives, without a real nature, like an illusion. Having seen this, they become even more averse to all conditioned dharmas and turn towards the wisdom of the Buddha; this Bodhisattva'
知如來智慧不可思議，不可稱量；有大勢力，無能勝者、無有雜相、無有衰惱、能至無畏安隱大城，能救無量苦惱眾生。如是見知佛智無量，見有為法無量苦惱，於一切眾生，轉生殊勝十心。何等為十？眾生可愍，孤獨無救，貧無依止，三毒之火熾然不息，閉在三有牢固之獄，常住煩惱諸惡刺林，無正觀力，于善法中欲樂心薄，失佛妙法而常隨順生死水流，怖畏涅槃。是菩薩見諸眾生如是衰惱，發大精進，是眾生等，我應救、我應解、應令清凈、應令得脫、應著善處、應令安住、應令歡喜、應令知所宜、應令得度、應使滅苦。
「菩薩如是厭離一切有為法，深念眾生，見一切智無量利益，即時欲具佛智慧，救度眾生，勤行菩薩道；作是思惟：『此諸眾生墮在大苦諸煩惱中，以何方便而拔濟之，使得永住畢竟之樂；即時知住無礙解脫智慧中者，乃可得此是無礙解脫智慧，不離通達諸法如實智無行行慧；如是慧明，從何而得？當知不離多聞決定智慧。』復作是念：『一切佛法以何為本？不離聞法為本。』菩薩如是知已，一切求法，轉加精勤，日夜聽受，無有厭足，喜法、愛法、依法、順法、滿法、辯法、究竟法、歸法、救法、隨順行法。菩薩如是方便求法，所有珍寶無所遺惜，於此物中不生難想，但于說法者，生難
【現代漢語翻譯】 現代漢語譯本：知曉如來的智慧不可思議，無法衡量；具有強大的力量，沒有能戰勝的，沒有雜亂的表象，沒有衰老和煩惱，能夠到達無畏安穩的大城（涅槃），能夠救度無量受苦惱的眾生。像這樣認識到佛的智慧是無量的，看到有為法（指因緣和合而生的事物）充滿無量的苦惱，對於一切眾生，生起殊勝的十種心。哪十種呢？眾生可憐，孤獨無助，貧窮無依，貪嗔癡三毒之火熾烈燃燒不停息，被囚禁在三有（欲界、色界、無色界）牢固的監獄中，常住在煩惱和各種惡刺的叢林中，沒有正確的觀察力，對於善法慾望和喜樂心薄弱，失去了佛的微妙之法而常常順著生死的河流漂流，畏懼涅槃。菩薩看到這些眾生如此衰敗和苦惱，發起大精進心，心想：『這些眾生，我應當救度，我應當解脫他們，應當讓他們清凈，應當讓他們得到解脫，應當讓他們安住在善處，應當讓他們安住，應當讓他們歡喜，應當讓他們知道什麼是適宜的，應當讓他們得到度脫，應當使他們滅除痛苦。』 菩薩像這樣厭離一切有為法，深深地掛念眾生，看到一切智（佛的智慧）有無量的利益，立刻想要具備佛的智慧，救度眾生，勤奮地修行菩薩道；這樣思考：『這些眾生墮入巨大的痛苦和各種煩惱之中，用什麼方法才能救拔他們，使他們永遠安住在究竟的快樂之中呢？』立刻知道，安住在無礙解脫智慧中的人，才能夠得到這種無礙解脫智慧，而這種智慧離不開通達諸法如實之智的無行行慧（不執著于任何形式的修行）。這樣的智慧光明，從哪裡得到呢？應當知道離不開多聞決定的智慧。』又這樣想：『一切佛法以什麼為根本呢？離不開聽聞佛法為根本。』菩薩像這樣知道后，一切求法，更加精勤，日夜聽受，沒有厭倦滿足，喜愛佛法，愛惜佛法，依靠佛法，順應佛法，圓滿佛法，辯論佛法，究竟佛法，歸向佛法，救護佛法，隨順修行佛法。菩薩像這樣方便求法，對於所有的珍寶沒有絲毫吝惜，對於這些財物不生起難得的想法，只是對於說法的人，生起難得的想法。
【English Translation】 English version: Knowing that the Tathagata's (如來) wisdom is inconceivable and immeasurable; possessing great power, being invincible, without any mixed appearances, without decay or affliction, able to reach the fearless and peaceful great city (Nirvana), and able to save countless suffering beings. Thus, seeing that the Buddha's wisdom is immeasurable, and seeing that conditioned dharmas (有為法) are filled with immeasurable suffering, towards all sentient beings, they generate ten supreme minds. What are the ten? Sentient beings are pitiable, lonely and helpless, poor and without refuge, the fires of the three poisons (三毒) burn fiercely without ceasing, they are imprisoned in the firm jail of the three realms (三有), constantly dwelling in the forest of afflictions and various evil thorns, lacking the power of right observation, with weak desire and joy for good dharmas, having lost the Buddha's wonderful dharma and constantly following the flow of birth and death, and fearing Nirvana. The Bodhisattva, seeing these beings in such decline and suffering, generates great diligence, thinking: 'These beings, I should save, I should liberate, I should purify, I should enable them to attain liberation, I should place them in good places, I should enable them to dwell, I should enable them to rejoice, I should enable them to know what is appropriate, I should enable them to attain deliverance, I should cause them to extinguish suffering.' The Bodhisattva, in this way, is disgusted with all conditioned dharmas, deeply mindful of sentient beings, seeing the immeasurable benefits of all-knowing wisdom (Buddha's wisdom), immediately desires to possess the Buddha's wisdom, to save sentient beings, and diligently practices the Bodhisattva path; thinking thus: 'These sentient beings have fallen into great suffering and various afflictions, by what means can I rescue them, so that they may forever dwell in ultimate happiness?' Immediately knowing that those who dwell in unobstructed liberation wisdom can attain this unobstructed liberation wisdom, and this wisdom cannot be separated from the wisdom of non-abiding practice (無行行慧) that penetrates the true nature of all dharmas. From where does such wisdom light come? It should be known that it cannot be separated from the wisdom of extensive learning and determination. 'Again, thinking: 'What is the foundation of all Buddhist dharmas? It cannot be separated from hearing the dharma as the foundation.' The Bodhisattva, knowing this, seeks all dharmas, becomes even more diligent, listening day and night, without weariness or satisfaction, loving the dharma, cherishing the dharma, relying on the dharma, conforming to the dharma, fulfilling the dharma, debating the dharma, ultimately reaching the dharma, returning to the dharma, protecting the dharma, and practicing the dharma accordingly. The Bodhisattva, in this way, seeks the dharma with skillful means, without any stinginess towards all treasures, not generating the thought that these things are difficult to obtain, but only generating the thought that the one who speaks the dharma is difficult to encounter.
遭想。為求法故，于內外物無不能捨，國土、人民、摩尼七寶、象馬、輦輿、眾寶、瓔珞、嚴身之具、妻妾、男女、肢節、手足，舉身施與，無所愛惜。又為求法故，于說法者，盡心恭敬供養給侍，破除憍慢、我慢、大慢，諸惡苦惱，悉能忍受。深求法故，若得一句未曾聞法，勝得三千大千世界滿中珍寶；得聞一偈，勝得轉輪聖王、釋提桓因、梵天王處無量劫住。是菩薩若有人來作如是言：『我有佛所說法一句能凈菩薩道，汝今若能入大火坑受大苦者，當以相與。』是菩薩作是念：『我受一句法故，設令三千大千世界大火滿中，尚從梵天而自投下，何況小火；我盡受一切諸地獄苦，猶應求法，何況人中諸小苦惱。為求法故，發如是心，又如所聞法，心常喜樂，悉能正觀。』是菩薩聞諸法已，降伏其心，于空閑處，心作是念：『如說行者，乃得佛法，但以口言，無有是處。』菩薩如是則離欲惡不善法，有覺有觀，離生喜樂，入初禪；滅覺觀，內清凈，心一處，無覺無觀，定生喜樂，入二禪；離喜，行舍，成就念慧，身受樂，諸賢聖能說能捨，常念受樂，入三禪；斷棄苦樂，憂喜已滅，不苦不樂，行舍念凈，入四禪。是菩薩過一切色相，滅一切有對相，不念一切別異相故，知無邊虛空即入虛空無色定處；過一切虛空相，知
【現代漢語翻譯】 現代漢語譯本：菩薩爲了尋求佛法，對於身外之物和自身都毫無吝惜，可以捨棄國土、人民、摩尼七寶（一種珍貴的寶石）、象馬、車輦、各種珍寶、瓔珞（頸飾）、裝飾身體的物品、妻妾、兒女、肢體、手足，乃至整個身體都佈施出去，沒有絲毫的愛惜。又爲了尋求佛法，對於說法的人，盡心恭敬供養侍奉，破除驕慢、我慢、大慢等各種惡念，以及各種痛苦煩惱，都能忍受。因為深深地尋求佛法，如果能得到一句從未聽聞的佛法，勝過得到充滿三千大千世界的珍寶；如果能聽到一偈（佛經中的一段詩句），勝過得到轉輪聖王（統治世界的理想君主）、釋提桓因（帝釋天，佛教的護法神）和梵天王（色界天的最高統治者）的地位，在無量劫中居住。如果有人對這位菩薩說：『我有一句佛所說的法，能夠凈化菩薩的修行之道，你現在如果能進入大火坑承受巨大的痛苦，我就把這句法給你。』這位菩薩會這樣想：『爲了得到一句佛法，即使三千大千世界都充滿大火，我也願意從梵天（色界天的最高層）跳下去，何況是小火；我即使承受一切地獄的痛苦，也應該尋求佛法，何況是人世間的小小苦惱。』爲了尋求佛法，菩薩會發出這樣的心願，並且對於所聽聞的佛法，內心常常感到喜悅，能夠正確地觀察。這位菩薩聽聞各種佛法后，降伏自己的心，在空閑的地方，心中這樣想：『只有按照佛法所說的去修行，才能得到佛法，僅僅口頭上說說，是不能得到佛法的。』菩薩這樣就能遠離慾望、邪惡和不善的法，有覺和觀，因遠離而生喜樂，進入初禪；滅除覺和觀，內心清凈，心專注於一處，沒有覺和觀，因禪定而生喜樂，進入二禪；離開喜，行舍，成就正念和智慧，身體感受快樂，諸位賢聖能夠說也能捨，常常念受快樂，進入三禪；斷除苦樂，憂愁和喜悅已經滅盡，不苦不樂，行舍念清凈，進入四禪。這位菩薩超越一切色相，滅除一切有對相，不念一切差別相，因此知道無邊的虛空，就進入虛空無色定處；超越一切虛空相，知道無邊的識，就進入識無邊處；超越一切識無邊相，知道無所有，就進入無所有處；超越一切無所有相，知道非想非非想，就進入非想非非想處。 菩薩爲了尋求佛法，對於身外之物和自身都毫無吝惜，可以捨棄國土、人民、摩尼七寶（一種珍貴的寶石）、象馬、車輦、各種珍寶、瓔珞（頸飾）、裝飾身體的物品、妻妾、兒女、肢體、手足，乃至整個身體都佈施出去，沒有絲毫的愛惜。又爲了尋求佛法，對於說法的人，盡心恭敬供養侍奉，破除驕慢、我慢、大慢等各種惡念，以及各種痛苦煩惱，都能忍受。因為深深地尋求佛法，如果能得到一句從未聽聞的佛法，勝過得到充滿三千大千世界的珍寶；如果能聽到一偈（佛經中的一段詩句），勝過得到轉輪聖王（統治世界的理想君主）、釋提桓因（帝釋天，佛教的護法神）和梵天王（色界天的最高統治者）的地位，在無量劫中居住。如果有人對這位菩薩說：『我有一句佛所說的法，能夠凈化菩薩的修行之道，你現在如果能進入大火坑承受巨大的痛苦，我就把這句法給你。』這位菩薩會這樣想：『爲了得到一句佛法，即使三千大千世界都充滿大火，我也願意從梵天（色界天的最高層）跳下去，何況是小火；我即使承受一切地獄的痛苦，也應該尋求佛法，何況是人世間的小小苦惱。』爲了尋求佛法，菩薩會發出這樣的心願，並且對於所聽聞的佛法，內心常常感到喜悅，能夠正確地觀察。這位菩薩聽聞各種佛法后，降伏自己的心，在空閑的地方，心中這樣想：『只有按照佛法所說的去修行，才能得到佛法，僅僅口頭上說說，是不能得到佛法的。』菩薩這樣就能遠離慾望、邪惡和不善的法，有覺和觀，因遠離而生喜樂，進入初禪；滅除覺和觀，內心清凈，心專注於一處，沒有覺和觀，因禪定而生喜樂，進入二禪；離開喜，行舍，成就正念和智慧，身體感受快樂，諸位賢聖能夠說也能捨，常常念受快樂，進入三禪；斷除苦樂，憂愁和喜悅已經滅盡，不苦不樂，行舍念清凈，進入四禪。這位菩薩超越一切色相，滅除一切有對相，不念一切差別相，因此知道無邊的虛空，就進入虛空無色定處；超越一切虛空相，知道無邊的識，就進入識無邊處；超越一切識無邊相，知道無所有，就進入無所有處；超越一切無所有相，知道非想非非想，就進入非想非非想處。
【English Translation】 English version: A Bodhisattva, seeking the Dharma, is unsparing of both external things and their own body. They can give up countries, people, mani-seven treasures (a kind of precious gem), elephants, horses, carriages, various treasures, necklaces, ornaments for the body, wives, concubines, children, limbs, hands, and feet, even their entire body, without any attachment. Furthermore, in seeking the Dharma, they wholeheartedly respect, serve, and make offerings to those who preach it, breaking down arrogance, self-conceit, and great conceit, and they can endure all kinds of evil sufferings and afflictions. Because they deeply seek the Dharma, if they obtain even one sentence of Dharma they have never heard before, it is superior to obtaining treasures filling the three thousand great thousand worlds. If they hear one verse (a stanza in Buddhist scripture), it is superior to obtaining the position of a Chakravartin (an ideal universal ruler), Shakra Devanam Indra (the ruler of the gods in Buddhism), or Brahma (the highest ruler of the Form Realm), and residing there for countless eons. If someone were to say to this Bodhisattva, 'I have a sentence of Dharma spoken by the Buddha that can purify the Bodhisattva's path. If you can now enter a great fire pit and endure great suffering, I will give you this sentence,' the Bodhisattva would think, 'For the sake of obtaining one sentence of Dharma, even if the three thousand great thousand worlds were filled with great fire, I would still jump down from Brahma (the highest level of the Form Realm), let alone a small fire. Even if I were to endure all the sufferings of hell, I should still seek the Dharma, let alone the small sufferings of the human world.' To seek the Dharma, the Bodhisattva would make such a vow, and they would always feel joy in their heart for the Dharma they have heard, and be able to observe it correctly. After hearing various Dharmas, this Bodhisattva subdues their mind, and in a quiet place, they think, 'Only by practicing according to what the Dharma says can one obtain the Dharma; merely speaking it with the mouth will not lead to it.' In this way, the Bodhisattva can leave behind desires, evil, and unwholesome dharmas, and with initial application and sustained application, joy and happiness arise from detachment, and they enter the first dhyana. By extinguishing initial and sustained application, the mind becomes internally pure, focused on one point, without initial or sustained application, joy and happiness arise from concentration, and they enter the second dhyana. By leaving behind joy, practicing equanimity, achieving mindfulness and wisdom, the body experiences happiness, and the noble ones can both speak of and relinquish this, constantly mindful of experiencing happiness, and they enter the third dhyana. By abandoning suffering and happiness, sorrow and joy are extinguished, neither suffering nor happiness, practicing equanimity and purity of mindfulness, they enter the fourth dhyana. This Bodhisattva transcends all forms, extinguishes all forms of resistance, and does not think of any differences, therefore knowing the boundless space, they enter the sphere of boundless space; transcending all forms of space, knowing the boundless consciousness, they enter the sphere of boundless consciousness; transcending all forms of boundless consciousness, knowing nothingness, they enter the sphere of nothingness; transcending all forms of nothingness, knowing neither perception nor non-perception, they enter the sphere of neither perception nor non-perception. A Bodhisattva, seeking the Dharma, is unsparing of both external things and their own body. They can give up countries, people, mani-seven treasures (a kind of precious gem), elephants, horses, carriages, various treasures, necklaces, ornaments for the body, wives, concubines, children, limbs, hands, and feet, even their entire body, without any attachment. Furthermore, in seeking the Dharma, they wholeheartedly respect, serve, and make offerings to those who preach it, breaking down arrogance, self-conceit, and great conceit, and they can endure all kinds of evil sufferings and afflictions. Because they deeply seek the Dharma, if they obtain even one sentence of Dharma they have never heard before, it is superior to obtaining treasures filling the three thousand great thousand worlds. If they hear one verse (a stanza in Buddhist scripture), it is superior to obtaining the position of a Chakravartin (an ideal universal ruler), Shakra Devanam Indra (the ruler of the gods in Buddhism), or Brahma (the highest ruler of the Form Realm), and residing there for countless eons. If someone were to say to this Bodhisattva, 'I have a sentence of Dharma spoken by the Buddha that can purify the Bodhisattva's path. If you can now enter a great fire pit and endure great suffering, I will give you this sentence,' the Bodhisattva would think, 'For the sake of obtaining one sentence of Dharma, even if the three thousand great thousand worlds were filled with great fire, I would still jump down from Brahma (the highest level of the Form Realm), let alone a small fire. Even if I were to endure all the sufferings of hell, I should still seek the Dharma, let alone the small sufferings of the human world.' To seek the Dharma, the Bodhisattva would make such a vow, and they would always feel joy in their heart for the Dharma they have heard, and be able to observe it correctly. After hearing various Dharmas, this Bodhisattva subdues their mind, and in a quiet place, they think, 'Only by practicing according to what the Dharma says can one obtain the Dharma; merely speaking it with the mouth will not lead to it.' In this way, the Bodhisattva can leave behind desires, evil, and unwholesome dharmas, and with initial application and sustained application, joy and happiness arise from detachment, and they enter the first dhyana. By extinguishing initial and sustained application, the mind becomes internally pure, focused on one point, without initial or sustained application, joy and happiness arise from concentration, and they enter the second dhyana. By leaving behind joy, practicing equanimity, achieving mindfulness and wisdom, the body experiences happiness, and the noble ones can both speak of and relinquish this, constantly mindful of experiencing happiness, and they enter the third dhyana. By abandoning suffering and happiness, sorrow and joy are extinguished, neither suffering nor happiness, practicing equanimity and purity of mindfulness, they enter the fourth dhyana. This Bodhisattva transcends all forms, extinguishes all forms of resistance, and does not think of any differences, therefore knowing the boundless space, they enter the sphere of boundless space; transcending all forms of space, knowing the boundless consciousness, they enter the sphere of boundless consciousness; transcending all forms of boundless consciousness, knowing nothingness, they enter the sphere of nothingness; transcending all forms of nothingness, knowing neither perception nor non-perception, they enter the sphere of neither perception nor non-perception.
無邊識即入識無色定處；過一切識相，知無所有即入無所有無色定處；過一切無所有處，知非有想、非無想安隱，即入非有想非無想無色定處；順諸法行而不樂著。是菩薩以慈心廣大無量，無瞋恨，無惱害，以信解力遍滿十方；悲、喜、舍心，亦復如是。是菩薩有神通力能動大地，一身為多身，多身為一身，現沒還出，石壁皆過，如行虛空，于虛空中，跏趺而去；猶如飛鳥，履水如地，入地如水；身出煙焰，如大火聚；日月威德而能以手捫摸摩之身力自在，乃至梵世。是菩薩天耳清凈，過天人耳，悉聞人天音聲遠近。是菩薩以他心智，如實知他心、欲心；如實知欲心、離欲心；如實知離欲心、瞋心、離瞋心；癡心、離癡心；垢心、離垢心；小心、大心；廣心、狹心；亂心、無亂心；定心、不定心；縛心、解心；有上心、無上心；如實知有上心、無上心。是菩薩念知宿命諸所生處，一世、二世乃至百千萬億那由他世；一劫、二劫乃至百千萬億那由他劫，其中諸劫無量成壞，于諸劫中所經因緣，悉能念知，我生彼處，如是種族、如是姓名、如是飲食、如是苦樂、如是久住；我于彼死，生於此間；於此間死，生於彼間，如是種種悉能念知。是菩薩天眼清凈，過天人眼，見諸眾生死此生彼，形色好惡，貧賤富貴，趣善惡道，隨
業受報，皆如實知。所謂：是諸眾產生就身惡業、口惡業、意惡業、拒逆賢聖、受邪見教，起罪業因緣故，身壞命終，墮于惡道；是諸眾產生就身善業、口善業、意善業，不逆賢聖，信受正見，行善業因緣故，身壞命終生於善處。是菩薩于諸禪定解脫三昧，能入、能出而不隨生；有助菩提法處；以願力故，能生其中。
「是菩薩住于明地，見數百千萬億那由他諸佛、世尊，恭敬供養，尊重讚歎，衣服、飲食、臥具、醫藥、親近諸佛、聽受經法，如說修行。是菩薩觀諸法不生不滅，眾緣而有；于百千億劫，所集欲縛、有縛、無明縛，皆悉微薄，不復積集；不積集故，斷于邪貪、邪瞋、邪癡；譬如真金巧師煉治，轉更精好，光明倍勝。菩薩亦如是住在明地，不集三縛故，斷于邪貪、邪瞋、邪癡，一切善根轉增明凈。是菩薩忍辱心、美妙心、不壞心、不動心、不濁心、不高下心、一切所作不望報心、他少有所作當生報心、不諂曲心、不染亂心、轉勝明凈。菩薩爾時於四攝法，愛語、利益偏多；十波羅蜜，忍辱波羅蜜、精進波羅蜜偏勝，余助菩提法，皆轉明凈。諸佛子！是名略說菩薩第三明地。菩薩住是地中，多作釋提桓因，智慧猛利，能以方便，轉諸眾生，令離淫慾；所作善業，佈施、愛語、利益、同事，皆不離唸佛
【現代漢語翻譯】 現代漢語譯本：業的果報，都能如實知曉。也就是說：這些眾生如果造作身惡業、口惡業、意惡業，違逆賢聖，接受邪見教導，因為這些罪業因緣，身壞命終后，會墮入惡道；這些眾生如果成就身善業、口善業、意善業，不違逆賢聖，信受正見，因為這些善業因緣，身壞命終后，會生於善處。這位菩薩對於各種禪定、解脫、三昧，能夠進入、能夠出來而不被其束縛；有輔助菩提的法門；因為願力的緣故，能夠生於其中。 這位菩薩安住于明地（菩薩修行階位），見到數以百千萬億那由他（數量單位，表示極多）諸佛、世尊，恭敬供養，尊重讚歎，以衣服、飲食、臥具、醫藥供養，親近諸佛，聽受經法，如所說的那樣修行。這位菩薩觀察諸法不生不滅，都是因緣和合而有；在百千億劫中，所積累的欲縛（對慾望的束縛）、有縛（對存在的執著）、無明縛（對真理的無知），都變得非常微薄，不再繼續積累；因為不再積累，所以斷除了邪貪、邪瞋、邪癡；譬如真金經過巧匠的煉治，會變得更加精純美好，光芒更加勝過以往。菩薩也是這樣，安住在明地，因為不積累這三種束縛，所以斷除了邪貪、邪瞋、邪癡，一切善根都變得更加明凈。這位菩薩的忍辱心、美妙心、不壞心、不動心、不濁心、不高下心、一切所作不求回報的心、他人稍微有所作為就心生報答的心、不諂媚彎曲的心、不被染污擾亂的心，都變得更加殊勝明凈。菩薩這時對於四攝法（佈施、愛語、利行、同事），愛語和利益方面做得更多；十波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智），忍辱波羅蜜和精進波羅蜜更加殊勝，其餘輔助菩提的法門，也都變得更加明凈。諸佛子！這簡略地說明了菩薩的第三明地。菩薩安住在這個階段，大多會成為釋提桓因（帝釋天），智慧猛利，能夠以方便法門，轉變眾生，使他們遠離淫慾；所做的善業，佈施、愛語、利益、同事，都不離唸佛。
【English Translation】 English version: The retribution of karma is known as it truly is. That is to say: if these beings engage in evil deeds of body, evil deeds of speech, and evil deeds of mind, reject the wise and holy, accept false teachings, and because of these karmic causes of sin, they will fall into evil realms after their bodies break and their lives end; if these beings accomplish good deeds of body, good deeds of speech, and good deeds of mind, do not reject the wise and holy, believe and accept right views, and because of these karmic causes of good deeds, they will be born in good realms after their bodies break and their lives end. This Bodhisattva, regarding all kinds of dhyana (meditative states), liberation, and samadhi (concentration), is able to enter and exit without being attached to them; there are methods that aid Bodhi (enlightenment); because of the power of vows, they are able to be born within them. This Bodhisattva dwells in the 'Luminous Ground' (a stage of Bodhisattva practice), sees hundreds of millions of nayutas (a large number) of Buddhas and World Honored Ones, respectfully makes offerings, honors and praises them, offers clothing, food, bedding, and medicine, draws near to the Buddhas, listens to the teachings, and practices as taught. This Bodhisattva observes that all dharmas (phenomena) neither arise nor cease, but exist due to causes and conditions; in hundreds of millions of kalpas (eons), the accumulated bonds of desire, the bonds of existence, and the bonds of ignorance all become very thin, and are no longer accumulated; because they are no longer accumulated, they cut off wrong greed, wrong anger, and wrong delusion; just as pure gold, when refined by a skilled craftsman, becomes even more pure and beautiful, and its light shines even more brightly. The Bodhisattva is also like this, dwelling in the Luminous Ground, because they do not accumulate these three bonds, they cut off wrong greed, wrong anger, and wrong delusion, and all good roots become even more clear and pure. This Bodhisattva's heart of patience, beautiful heart, indestructible heart, unmoving heart, untroubled heart, heart without arrogance or inferiority, heart that does not seek reward for all actions, heart that feels gratitude for even small acts of kindness from others, heart that is not deceitful or crooked, and heart that is not defiled or disturbed, all become even more excellent and pure. At this time, the Bodhisattva, regarding the four means of attraction (giving, kind speech, beneficial action, and cooperation), emphasizes kind speech and beneficial action; among the ten paramitas (perfections), the paramitas of patience and diligence are more excellent, and the other methods that aid Bodhi all become more clear and pure. Oh, sons of the Buddha! This is a brief explanation of the Bodhisattva's third Luminous Ground. Bodhisattvas who dwell in this stage often become Shakra (Indra), the king of the gods, with sharp wisdom, and are able to use skillful means to transform beings, causing them to be free from lust; the good deeds they perform, giving, kind speech, beneficial action, and cooperation, are all inseparable from mindfulness of the Buddha.
，不離念法，乃至不離念具足一切種智。常生是心：『我當於一切眾生為首、為勝，乃至於一切眾生為依止者。』是菩薩若欲勤行精進，于須臾間，能得十萬三昧，乃至能示十萬菩薩以為眷屬。若以願力神通自在過於此數，若干百千萬億那由他劫不可計知。」
時，金剛藏菩薩欲重明此義，以偈頌曰：
「菩薩深信心， 能得第三地， 清凈猛利心， 厭離欲不退， 堅堪受無厭， 勝大悉具足， 以如是等心， 得入於三地。 智者住明地， 觀有為作法， 不凈無常苦， 無我壞敗相， 無有牢固性， 不久唸唸滅， 如是思惟知， 無有來去相。 見諸有為法， 如病如癰瘡， 愛心所纏縛， 生諸憂悲苦。 但為貪恚癡， 猛火所焚燒， 從無始世來， 熾然常不息。 即時於一切， 三界生厭離， 惡賤有為法， 心無所貪著。 但求諸佛智， 無量無邊限， 甚深難思議， 清凈無諸苦。 如是見佛智， 無諸苦惱已， 哀愍諸眾生， 貧窮無福慧。 三毒火常然， 無有救護者， 墮在地獄中， 無量苦所切。 放逸凡夫人， 沒諸煩惱海， 盲冥無所見， 失諸佛法寶。 常隨生死流， 無
【現代漢語翻譯】 現代漢語譯本 不離對法的憶念，乃至不離憶念而具足一切種智（佛陀的智慧）。常生起這樣的心念：『我應當在一切眾生中成為首領、成為最殊勝的，乃至成為一切眾生的依止者。』這樣的菩薩如果想要勤奮修行精進，在極短的時間內，就能獲得十萬種三昧（禪定），乃至能示現十萬菩薩作為眷屬。如果以願力和神通自在的力量，超過這個數量，那麼經過若干百千萬億那由他（極大的數字）劫的時間也無法計算得知。 當時，金剛藏菩薩（一位菩薩的名字）爲了再次闡明這個道理，用偈頌說道： 『菩薩具有深厚的信心，能夠證得第三地（菩薩修行的一個階段）， 清凈而勇猛的心，厭離慾望而不退轉， 堅定堪能承受而無厭倦，殊勝廣大而完全具足， 以這樣的心，得以進入第三地。 有智慧的人安住于光明之地，觀察有為法（因緣和合而生的事物）的運作， 看到它們是不清凈的、無常的、痛苦的，沒有自我、會壞敗的相狀， 沒有牢固的性質，不久就會念念滅去， 像這樣思維了知，就沒有來去之相。 看到一切有為法，如同疾病、如同癰瘡， 被愛慾之心所纏縛，產生各種憂愁悲傷的痛苦。 只是因為貪婪、嗔恨、愚癡，被猛烈的火焰所焚燒， 從無始以來，熾熱燃燒而不停息。 立刻對一切三界（欲界、色界、無色界）產生厭離， 厭惡輕賤有為法，心中沒有貪戀執著。 只是尋求諸佛的智慧，無量無邊際， 深奧難思議，清凈而沒有各種痛苦。 像這樣見到佛的智慧，沒有各種苦惱之後， 哀憐愍念一切眾生，貧窮而沒有福德和智慧。 被貪嗔癡的三毒之火常常燃燒，沒有救護的人， 墮落在地獄之中，被無量的痛苦所逼迫。 放逸的凡夫俗子，沉沒在各種煩惱的海洋中， 盲目而沒有看見，失去了諸佛的法寶。 常常隨著生死的河流漂流，沒有
【English Translation】 English version not departing from the mindfulness of the Dharma, and even not departing from mindfulness, they fulfill all-knowing wisdom (Buddha's wisdom). They constantly generate this thought: 『I shall be the leader and the most excellent among all sentient beings, and even the refuge for all sentient beings.』 If such a Bodhisattva wishes to diligently practice with vigor, in a very short time, they can attain one hundred thousand Samadhis (meditative states), and even manifest one hundred thousand Bodhisattvas as their retinue. If, by the power of their vows and spiritual abilities, they surpass this number, it would be impossible to calculate even after countless hundreds of thousands of millions of Nayutas (a very large number) of Kalpas (eons). At that time, Bodhisattva Vajragarbha (a Bodhisattva's name), wishing to further clarify this meaning, spoke in verses: 『A Bodhisattva with deep faith, can attain the Third Bhumi (a stage of Bodhisattva practice), With a pure and vigorous mind, they are disgusted with desires and do not regress, Steadfast, capable of enduring without weariness, supremely great and fully endowed, With such a mind, they are able to enter the Third Bhumi. The wise one dwells in the land of light, observing the workings of conditioned phenomena (things that arise from causes and conditions), Seeing them as impure, impermanent, and suffering, without self, and subject to decay, Without any firm nature, they vanish moment by moment, Reflecting and understanding in this way, there is no coming or going. Seeing all conditioned phenomena, like diseases, like boils, Bound by the heart of desire, they give rise to various sorrows and sufferings. Merely because of greed, hatred, and delusion, they are burned by fierce flames, From beginningless time, they burn intensely without ceasing. Immediately, they develop disgust for all three realms (desire realm, form realm, formless realm), Disliking and despising conditioned phenomena, their hearts have no attachment or clinging. They only seek the wisdom of all Buddhas, immeasurable and boundless, Profound, inconceivable, pure, and without any suffering. Having seen the wisdom of the Buddha in this way, and being free from all suffering, They compassionately pity all sentient beings, who are poor and without merit or wisdom. They are constantly burned by the three poisons of greed, hatred, and delusion, without anyone to protect them, Falling into hell, they are tormented by immeasurable suffering. The careless ordinary people, are submerged in the ocean of various afflictions, Blind and without sight, they have lost the treasures of the Buddhas' Dharma. They constantly drift along the stream of birth and death, without
怖空怖畏， 我於是眾生， 當勤度脫之。 精進求智慧， 為作饒益者， 思惟何方便， 可以得救護。 唯有諸如來， 深妙無礙智， 此智何為因， 無行行慧生。 思惟是智慧， 從於多聞起， 如是籌量已， 勤求多聞法。 日夜常精進， 聽受無厭倦， 讀誦愛樂法， 唯法以為貴。 為欲求法故， 以諸珍寶等， 所親愛妻子， 隨意諸眷屬， 國土及城邑， 資生諸寶物， 歡喜而施與， 心無所戀惜。 頭目耳鼻舌， 牙齒及手足， 肢節身血肉， 心肝及髓腦， 以此等施人， 猶不以為難， 若得聞正法， 是為甚希有。 假令有一人， 語此菩薩言， 汝今若能入， 是大猛火聚， 然後當與汝， 諸佛所說法。 聞已即歡喜， 自投無有疑。 設使三千界， 大火滿其中， 須彌梵世下， 不足以為難。 若為求一句， 諸佛所說法， 救諸苦惱者， 得之為甚難。 從初始發心， 乃至成佛道， 我于其中間， 盡此諸劫數， 為欲求法故， 備受阿鼻苦， 何況於人間， 小小諸苦惱。 以聽法因緣， 能得正憶念， 正憶念因緣， 能生諸禪定
【現代漢語翻譯】 現代漢語譯本 我因害怕空虛和恐懼，所以應當努力度脫眾生。 精進地尋求智慧，成為能利益眾生的人， 思考用什麼方法，可以得到救護。 只有諸如來（Tathagata，佛的稱號），擁有深奧微妙、無障礙的智慧， 這種智慧的根源是什麼呢？是無為而為的智慧所生。 思考這種智慧，是從多聞（聽聞佛法）中產生的， 這樣思量之後，就勤奮地尋求多聞佛法。 日夜不停地精進，聽聞佛法沒有厭倦， 讀誦並喜愛佛法，唯獨把佛法看作最珍貴的。 爲了尋求佛法，即使是珍寶等， 所親愛的妻子，以及隨意的眷屬， 國土和城邑，以及生活所需的各種寶物， 都歡喜地施捨出去，心中沒有絲毫的留戀和可惜。 頭、眼睛、耳朵、鼻子、舌頭， 牙齒和手腳， 肢體、身體、血液、肌肉， 心、肝臟以及骨髓和腦髓， 用這些來佈施給別人，也不覺得困難， 如果能聽聞到正法，那是極其稀有的。 假設有一個人，對這位菩薩說， 你現在如果能進入，這猛烈的火堆中， 然後就給你，諸佛所說的佛法。 聽了之後立即歡喜，毫不猶豫地跳進去。 即使三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位），都充滿大火， 從須彌山（Sumeru，佛教宇宙觀中的中心山）到梵天（Brahma，色界天之主）之下，也不覺得困難。 如果爲了求得一句，諸佛所說的佛法， 去救度那些受苦惱的人，那是極其困難的。 從最初發菩提心（Bodhi-citta，立志成佛的心）開始，直到成就佛道， 我在這期間，用盡這些劫數（kalpa，佛教時間單位）， 爲了尋求佛法，備受阿鼻地獄（Avici，佛教八大地獄中最苦的一個）的痛苦， 更何況在人間，小小的各種苦惱呢。 因為聽聞佛法的因緣，能夠得到正確的憶念， 因為正確的憶念的因緣，能夠產生各種禪定（dhyana，佛教的冥想狀態）。
【English Translation】 English version Fearing emptiness and dread, I shall diligently liberate all beings. I will strive to seek wisdom, to become one who benefits others, Contemplating what means can lead to salvation. Only the Tathagatas (Buddhas), possess profound, subtle, and unobstructed wisdom, What is the cause of this wisdom? It arises from wisdom that acts without acting. Reflecting that this wisdom arises from much learning (hearing the Dharma), Having considered this, I will diligently seek to learn the Dharma. Day and night, I will constantly strive, listening to the Dharma without weariness, Reading and delighting in the Dharma, valuing only the Dharma as most precious. For the sake of seeking the Dharma, even treasures, Beloved wives, and any relatives, Countries and cities, and all kinds of precious things needed for life, I will joyfully give them away, without any attachment or regret in my heart. Head, eyes, ears, nose, tongue, Teeth and hands and feet, Limbs, body, blood, flesh, Heart, liver, and marrow and brain, Giving these to others, I would not find it difficult, If one could hear the true Dharma, that would be extremely rare. Suppose there was a person, who said to this Bodhisattva, 'If you can enter, this fierce fire, Then I will give you, the Dharma spoken by all the Buddhas.' Upon hearing this, he would immediately rejoice, and jump in without hesitation. Even if the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu, a cosmic unit in Buddhist cosmology), were filled with great fire, From Mount Sumeru (the central mountain in Buddhist cosmology) down to the Brahma heaven (the lord of the realm of form), it would not be difficult. If it is for the sake of seeking one verse, of the Dharma spoken by all the Buddhas, To save those who suffer, that is extremely difficult. From the initial arising of the Bodhicitta (the mind set on enlightenment), until the attainment of Buddhahood, During this time, I will exhaust these kalpas (an eon in Buddhist time), For the sake of seeking the Dharma, I will endure the suffering of Avici hell (the most painful of the eight great hells), How much more so, the small sufferings in the human realm. Because of the cause of hearing the Dharma, one can attain right mindfulness, Because of the cause of right mindfulness, one can generate various dhyanas (meditative states).
， 深妙等三昧， 及五神通事， 次第皆能起， 自在不隨生。 菩薩住是地， 能以決定心， 多供養諸佛， 聽受所說法。 斷邪愛恚癡， 諸縛悉微薄， 猶如成鍊金， 調和得其所。 菩薩住是地， 福德藏充滿， 多作忉利王， 自在化淫慾。 愛佛功德故， 化導無量眾， 悉能令得住， 無上佛道中。 菩薩住是地， 能以柔軟心， 勤行於精進， 得百千三昧。 見百千諸佛， 相好莊嚴身， 其心轉猛利， 願力者殊勝。 常為諸眾生， 勤求好事者， 分別解說此， 第三明地竟。」
第四地
諸佛子聞說， 如是地行義， 深妙無有量， 心皆大歡喜。 散眾名華香， 供養于如來， 地及大海水， 悉皆大震動。 天諸采女等， 于上虛空中， 同以微妙音， 歌頌此上法。 他化自在王， 聞已大歡喜， 雨摩尼珠寶， 以散於佛上。 踴躍稱讚言： 「善哉佛出世， 功德藏流佈， 利益於我等。 我今聞說此， 菩薩地行義， 是事百千劫， 難聞而得聞。 愿更說后地， 利益諸天人， 僉皆喜欲聞， 得地諸行義。」 解脫月菩薩。
【現代漢語翻譯】 現代漢語譯本 深奧微妙的各種三昧（samadhi，禪定），以及五種神通之事，菩薩都能次第生起，自在運用而不受其束縛。 菩薩安住於此地，能以堅定的心，廣為供養諸佛，聽受他們所說的法。 斷除邪見、貪愛、嗔恚和愚癡，各種束縛都變得非常微弱，就像經過錘鍊的金子，調和得恰到好處。 菩薩安住於此地，福德的寶藏充滿，常常轉生為忉利天（Trayastrimsa，欲界六天之一）的國王，自在地轉化淫慾。 因為愛慕佛的功德，教化引導無量的眾生，都能使他們安住于無上的佛道之中。 菩薩安住於此地，能以柔軟的心，勤奮地修行精進，獲得百千種三昧。 見到百千諸佛，他們的身相莊嚴美好，菩薩的心更加勇猛精進，所發的願力也更加殊勝。 常常爲了眾生，勤奮地尋求美好的事物，分別解說這些道理，第三明地就講完了。
第四地
諸佛的弟子們聽聞了，這樣關於菩薩地修行的意義，深奧微妙而無邊無量，心中都非常歡喜。 他們散佈各種名貴的花朵和香，供養如來，大地和大海的水，都因此而震動。 天上的各種采女等，在虛空中，一同用美妙的聲音，歌頌這殊勝的佛法。 他化自在天王（Paranirmitavasavartin，欲界頂層天）聽聞后非常歡喜，降下摩尼寶珠，散佈在佛的身上。 他歡喜踴躍地稱讚說：『善哉！佛陀出世，功德的寶藏得以流佈，利益我們這些眾生。 我今天聽聞了，關於菩薩地修行的意義，這樣的事情在百千劫中，都難以聽聞而今天卻聽聞了。 希望佛陀能繼續宣說後面的菩薩地，利益諸天和世人，大家都歡喜想要聽聞，關於菩薩地修行的意義。』 解脫月菩薩。
【English Translation】 English version Profound and subtle samadhis (meditative states), and the affairs of the five supernormal powers, the Bodhisattva can arise in sequence, freely using them without being bound by them. The Bodhisattva, dwelling in this ground, with a resolute mind, extensively makes offerings to all Buddhas, and listens to the Dharma they preach. Cutting off wrong views, craving, hatred, and ignorance, all fetters become very weak, like refined gold, harmonized to perfection. The Bodhisattva, dwelling in this ground, is filled with a treasure of merit, often reborn as the king of Trayastrimsa (one of the six heavens of the desire realm), freely transforming lust. Because of loving the merits of the Buddha, they teach and guide countless beings, enabling them to dwell in the unsurpassed path of Buddhahood. The Bodhisattva, dwelling in this ground, with a gentle heart, diligently practices vigor, attaining hundreds of thousands of samadhis. Seeing hundreds of thousands of Buddhas, their bodies adorned with excellent marks, the Bodhisattva's mind becomes more vigorous, and their vows become more outstanding. Always for the sake of beings, diligently seeking good things, explaining these principles, the third illuminating ground is completed.
The Fourth Ground
The disciples of all Buddhas, having heard, the meaning of the Bodhisattva's practice on this ground, profound, subtle, and immeasurable, are all greatly delighted. They scatter various precious flowers and incense, making offerings to the Tathagata, and the earth and the waters of the great ocean, all tremble because of this. The celestial maidens, in the empty sky, together with beautiful voices, sing praises of this supreme Dharma. The Paranirmitavasavartin (the king of the highest heaven of the desire realm), having heard this, is greatly delighted, and rains down mani jewels, scattering them upon the Buddha. He joyfully praises, saying: 'Excellent! The Buddha has appeared in the world, the treasure of merit is spread, benefiting us beings. Today I have heard, the meaning of the Bodhisattva's practice on this ground, such a thing is difficult to hear in hundreds of thousands of kalpas, yet today I have heard it. May the Buddha continue to expound the subsequent Bodhisattva grounds, benefiting the gods and humans, all are delighted and wish to hear, the meaning of the Bodhisattva's practice on the grounds.' Bodhisattva Liberation Moon.
重請金剛藏： 「愿為諸菩薩， 說至四地行。」
金剛藏菩薩語解脫月菩薩言：「佛子！諸菩薩摩訶薩凈三地已，欲得第四地，當以十法明門。何等為十？一、觀察眾生界；二、觀察法界；三、觀察世界；四、觀察虛空界；五、觀察識界；六、觀察欲界；七、觀察色界；八、觀察無色界；九、觀察勝信解界；十、觀察大心界。菩薩以此十法明門得入第四地。菩薩住焰地，即于如來家，轉有勢力，得內法故，有十種智。何等為十？一、心不退轉；二、於三寶中得不壞信清凈畢竟；三、修習觀生滅；四、修習諸法本來不生；五、常修習世間成壞；六、修習業因緣故有生；七、修習分別生死涅槃門差別；八、修習眾生業差別；九、修習前際后際差別；十、修習現在常滅不住行。是十智心，則生佛家轉得勢力。
「佛子！菩薩摩訶薩住是第四地，觀內身循身觀，精勤一心，除世間貪憂；觀外身循身觀，精勤一心，除世間貪憂；觀內外身循身觀，精勤一心，除世間貪憂；觀內受、外受、內外受；內心、外心、內外心；內法、外法、內外法循法觀，精勤一心，除世間貪憂。是菩薩未生惡不善法，為不生故，勤精進發心正斷；已生諸惡不善法，為斷故，勤精進發心正斷；未生諸善法，為生故，勤精進發心正行；
【現代漢語翻譯】 現代漢語譯本： 金剛藏菩薩再次被請求道：『愿為諸位菩薩，宣說到達第四地的修行方法。』 金剛藏菩薩對解脫月菩薩說：『佛子！諸位菩薩摩訶薩在清凈了前三地之後，想要證得第四地，應當通過十種法門來明瞭。是哪十種呢？一、觀察眾生界（一切有情眾生的存在狀態）；二、觀察法界（一切法的存在狀態）；三、觀察世界（物質世界的存在狀態）；四、觀察虛空界（虛空的存在狀態）；五、觀察識界（意識的存在狀態）；六、觀察欲界（眾生對慾望的執著）；七、觀察色界（物質存在的境界）；八、觀察無色界（非物質存在的境界）；九、觀察勝信解界（對殊勝的信仰和理解的境界）；十、觀察大心界（菩薩的廣大心量）。菩薩通過這十種法門，就能進入第四地。菩薩安住于焰地（第四地），就如同進入如來之家，轉而具有力量，因為獲得了內在的法，所以有十種智慧。是哪十種呢？一、心不退轉（道心堅定，不退失）；二、對於三寶（佛、法、僧）獲得不壞的清凈信心；三、修習觀察生滅（觀察一切事物生起和滅去的規律）；四、修習諸法本來不生（觀察一切法的本性是空，無生無滅）；五、常修習世間成壞（觀察世界形成和毀滅的規律）；六、修習業因緣故有生（觀察生命輪迴是由於業力因緣所致）；七、修習分別生死涅槃門差別（觀察生死和涅槃的差別）；八、修習眾生業差別（觀察眾生因業力不同而產生的差別）；九、修習前際后際差別（觀察過去和未來的差別）；十、修習現在常滅不住行（觀察現在的一切都是無常，剎那生滅）。這十種智慧之心，就能在佛家增長力量。 『佛子！菩薩摩訶薩安住于這第四地，觀察自身時，專注于身體的觀察，精勤一心，去除世間的貪慾和憂愁；觀察自身之外時，專注于身體的觀察，精勤一心，去除世間的貪慾和憂愁；觀察自身內外時，專注于身體的觀察，精勤一心，去除世間的貪慾和憂愁；觀察內在的感受、外在的感受、內外感受；觀察內在的心、外在的心、內外的心；觀察內在的法、外在的法、內外法，專注於法的觀察，精勤一心，去除世間的貪慾和憂愁。這位菩薩對於未生的惡不善法，爲了不讓它生起，勤奮精進，發心正確地斷除；對於已生的惡不善法，爲了斷除它，勤奮精進，發心正確地斷除；對於未生的善法，爲了讓它生起，勤奮精進，發心正確地修行；
【English Translation】 English version: Vajragarbha Bodhisattva was requested again: 'May you explain to all Bodhisattvas the practices to reach the fourth Bhumi (stage of enlightenment).' Vajragarbha Bodhisattva said to Vimoksha-chandra Bodhisattva: 'Buddha-son! When Bodhisattva Mahasattvas have purified the first three Bhumis, and wish to attain the fourth Bhumi, they should understand through ten Dharma gates. What are the ten? First, observing the realm of sentient beings (the state of existence of all sentient beings); second, observing the realm of Dharma (the state of existence of all phenomena); third, observing the world (the state of existence of the material world); fourth, observing the realm of space (the state of existence of space); fifth, observing the realm of consciousness (the state of existence of consciousness); sixth, observing the desire realm (the attachment of sentient beings to desires); seventh, observing the form realm (the realm of material existence); eighth, observing the formless realm (the realm of non-material existence); ninth, observing the realm of superior faith and understanding (the realm of superior faith and understanding); tenth, observing the realm of great mind (the vast mind of a Bodhisattva). Bodhisattvas, through these ten Dharma gates, can enter the fourth Bhumi. When a Bodhisattva dwells in the Flame Bhumi (fourth Bhumi), it is like entering the house of the Tathagata, and they gain power, because they have obtained the inner Dharma, and thus have ten kinds of wisdom. What are the ten? First, the mind does not regress (the mind of the path is firm and does not regress); second, they obtain indestructible pure faith in the Three Jewels (Buddha, Dharma, Sangha); third, they practice observing arising and ceasing (observing the law of arising and ceasing of all things); fourth, they practice that all dharmas are originally unarisen (observing that the nature of all dharmas is empty, without arising or ceasing); fifth, they constantly practice the formation and destruction of the world (observing the law of formation and destruction of the world); sixth, they practice that birth is due to karmic causes and conditions (observing that the cycle of life and death is due to karmic causes and conditions); seventh, they practice distinguishing the differences between the gates of birth and death and Nirvana (observing the differences between birth and death and Nirvana); eighth, they practice the differences in the karma of sentient beings (observing the differences in sentient beings due to different karmic forces); ninth, they practice the differences between the past and future (observing the differences between the past and the future); tenth, they practice the constant cessation and non-abiding of the present (observing that everything in the present is impermanent, arising and ceasing in an instant). These ten kinds of wisdom will increase power in the Buddha's family.' 'Buddha-son! When Bodhisattva Mahasattvas dwell in this fourth Bhumi, when observing the inner body, they focus on the observation of the body, diligently and with one mind, removing worldly greed and sorrow; when observing the outer body, they focus on the observation of the body, diligently and with one mind, removing worldly greed and sorrow; when observing the inner and outer body, they focus on the observation of the body, diligently and with one mind, removing worldly greed and sorrow; observing inner feelings, outer feelings, and inner and outer feelings; observing the inner mind, the outer mind, and the inner and outer mind; observing inner dharmas, outer dharmas, and inner and outer dharmas, focusing on the observation of dharmas, diligently and with one mind, removing worldly greed and sorrow. This Bodhisattva, for unarisen evil and unwholesome dharmas, in order not to let them arise, diligently and with effort, resolves to correctly cut them off; for evil and unwholesome dharmas that have already arisen, in order to cut them off, diligently and with effort, resolves to correctly cut them off; for unarisen wholesome dharmas, in order to let them arise, diligently and with effort, resolves to correctly practice them;'
已生諸善法，為住不失修滿增廣故，勤精進發心正行。是菩薩修行四如意足，欲定，斷行成就，修如意足；依止厭、依止離、依止滅，迴向涅槃；精進定、心定、慧定斷行成就，修如意足；依止厭、離、滅，迴向涅槃。是菩薩修行信根、精進根、念根、定根、慧根，依止厭、離、滅，迴向涅槃。是菩薩修行信力、精進力、念力、定力、慧力，依止厭、離、滅，迴向涅槃。是菩薩修行念覺分、擇法覺分、精進覺分、喜覺分、猗覺分、定覺分、舍覺分，依止厭、離、滅，迴向涅槃。是菩薩修行正見、正思惟、正語、正業、正命、正精進、正念、正定，依止厭、離、滅，迴向涅槃。是菩薩以不捨眾生心故行，以本願助故；大悲為首故；大慈合行故；為攝一切智；為莊嚴佛國；為具佛諸力、無畏、不共法、三十二相、八十種好；為具足音聲；為隨順佛深解脫；為思惟大智慧方便故行。
「諸佛子！菩薩住焰地，所有身見等著、我著、眾生著；人壽者、知者、見者著；五陰、十二入、十八界所起，屈伸捲舒出沒，推求心所行愛著，寶重所見，為歸為洲，皆悉斷滅。是菩薩轉倍精進，智慧方便所生助道法，隨所修行，心轉柔和，堪任有用，無有疲倦；轉求上法，增益智慧，救一切世間，隨順諸師，恭敬受教，如所說行。是菩
【現代漢語翻譯】 現代漢語譯本：對於已經產生的各種善法，爲了使其保持不失，修習圓滿，增長廣大，菩薩應勤奮精進，發起正行。這是菩薩修行的四如意足（四種禪定力量）：欲定（希望的禪定），通過斷除（煩惱）的行為而成就，修習如意足；依止厭離（對世俗的厭惡和脫離），依止離欲（對慾望的捨棄），依止寂滅（涅槃），迴向涅槃；精進定（精進的禪定）、心定（心的禪定）、慧定（智慧的禪定），通過斷除（煩惱）的行為而成就，修習如意足；依止厭離、離欲、寂滅，迴向涅槃。這是菩薩修行的信根（信仰的根本）、精進根（精進的根本）、念根（正念的根本）、定根（禪定的根本）、慧根（智慧的根本），依止厭離、離欲、寂滅，迴向涅槃。這是菩薩修行的信力（信仰的力量）、精進力（精進的力量）、念力（正念的力量）、定力（禪定的力量）、慧力（智慧的力量），依止厭離、離欲、寂滅，迴向涅槃。這是菩薩修行的念覺分（正念的覺悟）、擇法覺分（選擇佛法的覺悟）、精進覺分（精進的覺悟）、喜覺分（喜悅的覺悟）、猗覺分（輕安的覺悟）、定覺分（禪定的覺悟）、舍覺分（捨棄的覺悟），依止厭離、離欲、寂滅，迴向涅槃。這是菩薩修行的正見（正確的見解）、正思惟（正確的思考）、正語（正確的言語）、正業（正確的行為）、正命（正確的謀生方式）、正精進（正確的努力）、正念（正確的念頭）、正定（正確的禪定），依止厭離、離欲、寂滅，迴向涅槃。菩薩因為不捨棄眾生的心而修行，因為本來的誓願而幫助眾生；以大悲心為首要；以大慈心共同修行；爲了攝取一切智慧；爲了莊嚴佛國；爲了具足佛的各種力量、無畏、不共法（佛獨有的法）、三十二相（佛的三十二種殊勝外貌）、八十種好（佛的八十種美好特徵）；爲了具足音聲；爲了隨順佛的甚深解脫；爲了思惟大智慧的方便而修行。 諸佛子！菩薩安住于焰地（菩薩修行的一個階段），所有身見（認為身體是真實存在的見解）等執著，我執（對自我的執著）、眾生執（對眾生的執著）；人壽者（認為生命是恒常的）、知者（認為有知覺的主體）、見者（認為有能見的主體）的執著；五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意及其對應的六種對像）、十八界（六根、六塵、六識）所產生的，屈伸捲舒（身體的各種動作）出沒（生滅），推求心所行（探究心的活動）的愛著，珍視所見，作為歸宿和依靠，都全部斷滅。這位菩薩更加精進，通過智慧方便所產生的助道法，隨著修行，心變得柔和，堪能使用，沒有疲倦；轉而尋求更高的佛法，增長智慧，救度一切世間，隨順諸位老師，恭敬接受教誨，按照所說的去做。這位菩薩
【English Translation】 English version: For all wholesome dharmas that have already arisen, in order to maintain them without loss, to cultivate them to perfection, and to increase and expand them, the Bodhisattva should diligently exert effort and initiate right practice. This is the Bodhisattva's practice of the four bases of spiritual power (four types of meditative power): the power of desire (meditation of aspiration), accomplished through the act of abandoning (afflictions), cultivating the bases of spiritual power; relying on aversion (to the mundane), relying on detachment (from desires), relying on cessation (Nirvana), and dedicating it towards Nirvana; the power of effort (meditation of diligence), the power of mind (meditation of mind), the power of wisdom (meditation of wisdom), accomplished through the act of abandoning (afflictions), cultivating the bases of spiritual power; relying on aversion, detachment, and cessation, and dedicating it towards Nirvana. This is the Bodhisattva's practice of the roots of faith (the foundation of faith), the roots of effort (the foundation of diligence), the roots of mindfulness (the foundation of right mindfulness), the roots of concentration (the foundation of meditation), the roots of wisdom (the foundation of wisdom), relying on aversion, detachment, and cessation, and dedicating it towards Nirvana. This is the Bodhisattva's practice of the powers of faith (the strength of faith), the powers of effort (the strength of diligence), the powers of mindfulness (the strength of right mindfulness), the powers of concentration (the strength of meditation), the powers of wisdom (the strength of wisdom), relying on aversion, detachment, and cessation, and dedicating it towards Nirvana. This is the Bodhisattva's practice of the factors of enlightenment of mindfulness (enlightenment of right mindfulness), the factors of enlightenment of investigation of dharmas (enlightenment of choosing the Dharma), the factors of enlightenment of effort (enlightenment of diligence), the factors of enlightenment of joy (enlightenment of joy), the factors of enlightenment of tranquility (enlightenment of tranquility), the factors of enlightenment of concentration (enlightenment of meditation), the factors of enlightenment of equanimity (enlightenment of equanimity), relying on aversion, detachment, and cessation, and dedicating it towards Nirvana. This is the Bodhisattva's practice of right view (correct understanding), right thought (correct thinking), right speech (correct language), right action (correct behavior), right livelihood (correct way of living), right effort (correct striving), right mindfulness (correct awareness), right concentration (correct meditation), relying on aversion, detachment, and cessation, and dedicating it towards Nirvana. The Bodhisattva practices because of the mind that does not abandon sentient beings, because of the original vows to help sentient beings; with great compassion as the foremost; with great loving-kindness practiced together; in order to gather all wisdom; in order to adorn the Buddha-land; in order to possess all the powers of the Buddha, fearlessness, unique dharmas (Buddha's unique teachings), the thirty-two marks (thirty-two auspicious physical characteristics of the Buddha), the eighty minor marks (eighty minor auspicious characteristics of the Buddha); in order to possess the voice; in order to follow the Buddha's profound liberation; in order to contemplate the expedient means of great wisdom. O Buddhas' children! When a Bodhisattva dwells in the Flame Ground (a stage of Bodhisattva practice), all attachments such as the view of self (the view that the body is real), the attachment to self, the attachment to sentient beings; the attachment to the idea of a person's lifespan (the belief that life is permanent), the knower (the belief in a knowing subject), the seer (the belief in a seeing subject); all that arises from the five aggregates (form, feeling, perception, mental formations, consciousness), the twelve entrances (eye, ear, nose, tongue, body, mind and their corresponding six objects), the eighteen realms (six sense organs, six sense objects, six consciousnesses), the bending and stretching (various movements of the body), arising and ceasing (birth and death), the attachment to the pursuit of the mind's activities, the cherishing of what is seen, taking them as refuge and reliance, all are completely extinguished. This Bodhisattva becomes even more diligent, through the auxiliary practices generated by wisdom and skillful means, as they practice, their mind becomes gentle, capable of use, without fatigue; they turn to seek higher Dharma, increase wisdom, save all the world, follow all teachers, respectfully receive teachings, and act according to what is said. This Bodhisattva
薩爾時，知恩、知報恩，心轉和善，同止安樂；直心、軟心，無有邪曲；行正定行，無有憍慢；隨順教誨，得說者意，如是具足善心、軟心、寂滅心、忍辱心，凈地諸法，思惟修行。是菩薩爾時成不轉精進、不捨精進、不染精進、不壞精進、不厭倦精進、廣大精進、無邊精進、猛利精進、無等等精進、救一切眾生精進。是菩薩修習如是精進，直心清凈，不失深心，信解明利，善根增長，遠離世間垢濁不信，皆已滅盡，無疑無悔，現前具足；於一切佛大信解事，不厭不捨，自然習樂，無量之心，常現在前。菩薩住第四焰地，能見數百千萬億那由他諸佛、世尊，恭敬供養，尊重讚歎，衣服、飲食、臥具、醫藥，親近諸佛，一心聽法，能信奉持，多於佛所，出家修道；是菩薩樂心、深心清凈，信解平等，轉更明瞭，住壽多劫，若干百千萬億那由他劫善根轉勝。譬如上真金為莊嚴具，余金不及；如是菩薩住此焰地，善根轉增，下地菩薩所不能及。譬如摩尼珠，光明清凈能照四方，余寶不及，水雨澆漬光明不滅；菩薩住焰地，下地菩薩所不能及，一切諸魔及諸煩惱皆不能壞。諸佛子！是名略說菩薩第四焰地。菩薩住是地中，多作須夜摩天王，教化眾生，破於我心；所作善業，佈施、愛語、利益、同事，皆不離唸佛，不離念法，乃
{ "translations": [ "現代漢語譯本：當菩薩處於此階段時，他會知恩、報恩，心性變得和善，與人和睦相處，內心正直、柔和，沒有邪曲；行為端正，沒有驕傲自滿；順從教誨，理解說法者的意圖。這樣，他具備了善良的心、柔和的心、寂靜的心、忍辱的心，凈化了所有法，並思考修行。此時，菩薩成就了不退轉的精進、不捨棄的精進、不被污染的精進、不被破壞的精進、不厭倦的精進、廣大的精進、無邊的精進、猛烈的精進、無與倫比的精進、救度一切眾生的精進。菩薩修習這樣的精進，內心正直清凈，不失去深厚的願心，信念和理解清晰明瞭，善根增長，遠離世間的污濁和不信，這些都已滅盡，沒有疑惑和後悔，完全具備。對於一切佛的大信解，不厭倦不捨棄，自然而然地樂於學習，無量的心常在心中。菩薩安住于第四焰地時，能夠見到數百萬千萬億那由他（極大的數量單位）諸佛、世尊，恭敬供養，尊重讚歎，以衣服、飲食、臥具、醫藥供養，親近諸佛，一心聽法，能夠信奉並持守，多在佛所出家修行；這位菩薩的樂心、深心清凈，信念和理解平等，更加明瞭，壽命長達多劫，若干百千萬億那由他劫，善根更加殊勝。譬如上等真金製成的裝飾品，其他金子無法比擬；同樣，菩薩安住於此焰地，善根增長，下地菩薩無法企及。譬如摩尼珠（如意寶珠），光明清凈能夠照耀四方，其他寶物無法比擬，即使被水雨澆淋，光明也不會熄滅；菩薩安住于焰地，下地菩薩無法企及，一切魔和煩惱都不能破壞他。諸佛子！這便是簡略地說明菩薩的第四焰地。菩薩安住於此地，多作須夜摩天王（欲界第三層天之主），教化眾生，破除我執；所作的善業，佈施、愛語、利益、同事，都不離唸佛，不離念法，乃至", "現代漢語譯本：不離念僧，不離念菩薩，不離念諸波羅蜜，不離念諸地，不離念諸愿，不離念諸行，不離念諸力，不離念諸解脫，不離念諸神通，不離念諸三昧，不離念諸陀羅尼，不離念諸辯才，不離念諸佛法，不離念諸菩薩法，不離念諸佛菩薩所行之道。是菩薩于諸佛法，無有疑惑，無有猶豫，無有退轉，無有障礙，無有顛倒，無有錯謬，無有虛妄，無有欺誑，無有諂曲，無有嫉妒，無有慳吝，無有嗔恚，無有愚癡，無有憍慢，無有放逸，無有懈怠，無有煩惱，無有諸惡，無有諸過，無有諸失，無有諸垢，無有諸濁，無有諸闇，無有諸障，無有諸難，無有諸怖，無有諸畏，無有諸苦，無有諸惱，無有諸熱，無有諸毒，無有諸刺，無有諸縛，無有諸蓋，無有諸纏，無有諸結，無有諸使，無有諸見，無有諸取，無有諸著，無有諸愛，無有諸欲，無有諸求，無有諸愿，無有諸作，無有諸為，無有諸事，無有諸業，無有諸報，無有諸果，無有諸習，無有諸性，無有諸相，無有諸法，無有諸義，無有諸理，無有諸事，無有諸行，無有諸道，無有諸果，無有諸報，無有諸因，無有諸緣，無有諸對，無有諸待，無有諸縛，無有諸解，無有諸生，無有諸滅，無有諸有，無有諸無，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，無有諸離，無有諸縛，無有諸脫，無有諸系，無有諸放，無有諸執，無有諸舍，無有諸著，無有諸離，無有諸取，無有諸舍，無有諸增，無有諸減，無有諸垢，無有諸凈，無有諸染，
至不離念具足一切種智。常生是心：『我當於一切眾生為首、為勝，乃至於一切眾生為依止者。』是菩薩若欲勤行精進，須臾之間得百億三昧，乃至示現百億菩薩以為眷屬。若以願力自在示現，過於此數若干百千萬億那由他劫，不可計知。」
爾時，金剛藏菩薩欲重明此義，以偈頌曰：
「諸菩薩具足， 修治明地已， 觀察諸眾生， 法及於世界， 虛空識欲色， 無色勝信解， 大心清凈故， 得入第四地。 即于如來家， 增長得勢力， 不退于佛道， 三寶不壞信。 觀諸法生滅， 一切本來空， 知世間成敗， 從業而有生。 眾生業差別， 生死涅槃異， 觀法先後際， 常滅不住相。 諸大菩薩等， 得如是法已， 哀愍諸眾生， 習身受心法。 內外四念處， 依止於厭離， 亦依止寂滅， 迴向于涅槃。 除滅惡法故， 善法得增長， 習行四正法， 修四如意足， 習行於五根， 及以修五力， 修習七覺意， 行於八聖道， 修習如是法， 皆為眾生故。 本願之所助， 慈悲心為首， 為攝一切智， 莊嚴諸佛土。 成就十種力， 無畏不共法， 諸音聲言說， 甚深妙道法，
【現代漢語翻譯】 現代漢語譯本 達到不離念而具足一切種智（sarvajñāna，一切智慧）。菩薩常生起這樣的心念：『我應當在一切眾生中成為首領、成為最殊勝的，乃至成為一切眾生的依靠。』如果這位菩薩想要勤奮精進修行，可以在須臾之間獲得百億三昧（samādhi，禪定），乃至示現百億菩薩作為眷屬。如果以願力自在示現，所能示現的數量會超過此數，達到若干百千萬億那由他（nayuta，數量單位）劫，不可計數。 那時，金剛藏菩薩（Vajragarbha Bodhisattva）爲了再次闡明這個道理，用偈頌說道： 『諸位菩薩具足了，修治明地（prabhākarī bhūmi，菩薩十地中的第四地）之後，觀察一切眾生，以及佛法和世界，觀察虛空、意識、慾望和色界，以及無色界殊勝的信解。因為大心清凈的緣故，得以進入第四地。即在如來（tathāgata，佛的稱號）家中，增長並獲得力量，不會在佛道上退轉，對三寶（佛、法、僧）有不可動搖的信心。 觀察諸法生滅，一切本來是空性的，知道世間的成敗，都是由業力而產生。眾生的業力各不相同，生死和涅槃（nirvāṇa，解脫）也不同。觀察諸法的前後因緣，常處於滅的狀態，沒有常住不變的相。 諸位大菩薩等，得到這樣的法之後，哀憫一切眾生，修習身、受、心、法。內外四念處（smṛtyupasthāna，四種觀想方法），依止於厭離，也依止於寂滅，迴向于涅槃。爲了除滅惡法，善法得以增長，修習四正法（samyakpradhāna，四種正確的努力），修四如意足（ṛddhipāda，四種禪定），修習五根（indriya，五種控制能力），以及修五力（bala，五種力量），修習七覺意（bodhyaṅga，七種覺悟的因素），修行八聖道（āryāṣṭāṅgamārga，八種正確的道路），修習這些法，都是爲了眾生的緣故。 本願的加持，以慈悲心為首，爲了攝取一切智慧，莊嚴諸佛國土。成就十種力量（daśabala，佛的十種力量），無畏（vaiśāradya，佛的四種無畏）和不共法（āveṇikadharma，佛獨有的功德），諸音聲言說，甚深微妙的佛法，』
【English Translation】 English version Attaining the complete possession of all-knowing wisdom (sarvajñāna) without ever straying from mindfulness. The Bodhisattva constantly generates this thought: 『I shall be the leader, the most excellent among all beings, and even the refuge for all beings.』 If this Bodhisattva wishes to diligently practice with vigor, they can attain hundreds of billions of samādhis (meditative absorptions) in an instant, and even manifest hundreds of billions of Bodhisattvas as their retinue. If they manifest freely through the power of their vows, the number they can manifest will exceed this, reaching countless hundreds of thousands of millions of nayutas (a unit of large numbers) of kalpas (eons), beyond calculation. At that time, Vajragarbha Bodhisattva, wishing to further clarify this meaning, spoke in verses: 『The Bodhisattvas, having fully equipped themselves, and having cultivated the Luminous Ground (prabhākarī bhūmi, the fourth of the ten Bodhisattva grounds), observe all beings, as well as the Dharma and the world, observing space, consciousness, desires, and the realm of form, as well as the superior understanding of the formless realm. Because of the purity of their great minds, they are able to enter the fourth ground. They grow and gain strength in the house of the Tathāgata (the Buddha), never retreating from the path of Buddhahood, and having unwavering faith in the Three Jewels (Buddha, Dharma, Sangha). Observing the arising and ceasing of all phenomena, knowing that all is originally empty, understanding the success and failure of the world, which arise from karma. The karma of beings differs, and so do birth and death and nirvāṇa (liberation). Observing the prior and subsequent causes of phenomena, they are always in a state of cessation, without a permanent, unchanging form. The great Bodhisattvas, having attained such Dharma, feel compassion for all beings, and practice the body, feelings, mind, and phenomena. The four foundations of mindfulness (smṛtyupasthāna), both internal and external, are based on detachment, and also on tranquility, turning towards nirvāṇa. In order to eliminate evil dharmas, good dharmas are increased, practicing the four right efforts (samyakpradhāna), cultivating the four bases of psychic power (ṛddhipāda), practicing the five faculties (indriya), and cultivating the five powers (bala), cultivating the seven factors of enlightenment (bodhyaṅga), practicing the eightfold noble path (āryāṣṭāṅgamārga), practicing these dharmas, all for the sake of beings. Supported by their original vows, with compassion as their foremost, in order to encompass all wisdom, they adorn the Buddha lands. They achieve the ten powers (daśabala) of a Buddha, fearlessness (vaiśāradya), and the unique qualities of a Buddha (āveṇikadharma), all the sounds and speech, the profound and subtle Dharma,』
及無礙解脫， 大智慧方便。 從身見為首， 六十二見等， 眾生及我人， 壽命知見者， 于諸陰界入， 之所貪著處， 得是第四地， 皆悉已滅離。 斷諸煩惱業， 其心轉明凈， 諸所作善業， 皆為救世間。 菩薩柔軟心， 常不為放逸， 堪用正直意， 求利於眾生。 如此所求事， 皆為無上道， 大智慧職位， 利益世間故。 深心敬養師， 如說樂修行， 知恩報恩者， 易化無瞋恨。 無有邪曲心， 柔和同止樂， 修習如是法， 精進不退轉。 菩薩住是地， 不失深直心， 凈心與信解， 增長諸善根。 世間諸垢濁， 不信疑悔事， 如是等諸法， 皆悉得除滅。 諸菩薩住是， 第四焰地中， 得值無量佛， 咨受所說法。 於是諸佛所， 出家難沮壞， 如真金莊嚴， 余金所不及。 菩薩住是地， 諸功德深心， 智慧及方便， 所行清凈道。 乃至千億魔， 皆所不能壞， 如真妙明珠， 不為水雨敗。 菩薩住是地， 天人所供養， 多作夜摩王， 能轉諸邪見。 所作諸善業， 皆為佛智慧， 其心常堅固， 不可得動轉。 若勤行精
【現代漢語翻譯】 現代漢語譯本 並獲得無礙的解脫，擁有廣大的智慧和善巧方便。 從以『身見』（認為身體是真實存在的錯誤觀念）為首的，六十二種錯誤的見解等， 對於眾生、我、人、壽命等知見， 以及對於諸『陰』（構成身心的五種要素）、『界』（感官與對像）、『入』（感官與對像相互作用的場所）的貪著之處， 到達這第四地（焰慧地），這些都完全滅除。 斷除各種煩惱和業力，他們的心變得更加明凈， 所做的一切善業，都是爲了救度世間。 菩薩的心柔軟，常常不放縱自己， 能夠以正直的心意，為眾生謀求利益。 如此所追求的一切，都是爲了無上的佛道， 爲了獲得大智慧的地位，利益世間。 他們以深切的敬意供養老師，樂於按照教導修行， 知道感恩並報答恩情的人，容易教化且沒有嗔恨。 他們沒有邪曲的心，與人和睦相處， 修習這樣的法，精進而不退轉。 菩薩安住在這（焰慧）地，不失去深厚的正直之心， 以清凈的心和堅定的信念，增長各種善根。 世間各種污濁，不信、疑惑、後悔等事， 像這樣的各種法，都能夠被清除滅盡。 諸菩薩安住在這第四焰地中， 能夠遇到無量的佛，請教並接受他們所說的法。 在這些佛的教導下，出家修行難以被動搖， 如同真金的莊嚴，是其他金屬所無法比擬的。 菩薩安住在這（焰慧）地，以深厚的功德心， 智慧和方便，行持清凈的道。 乃至千億的魔，都不能夠破壞他們， 如同真正的明珠，不會被水雨所損壞。 菩薩安住在這（焰慧）地，受到天人的供養， 多化生為夜摩天王（欲界第三層天），能夠轉變各種邪見。 所做的一切善業，都是爲了成就佛的智慧， 他們的心常常堅固，不可動搖。 如果勤奮修行精進，
【English Translation】 English version And attain unobstructed liberation, with great wisdom and skillful means. From 『self-view』 (the mistaken belief that the body is real) as the foremost, along with sixty-two kinds of wrong views, Regarding the views of beings, self, person, and lifespan, And the attachments to the 『skandhas』 (the five aggregates that constitute the mind and body), 『dhatus』 (elements of perception), and 『ayatanas』 (sense bases), Having reached this fourth stage (the Flame of Wisdom stage), all these are completely extinguished. They cut off all afflictions and karmic actions, their minds become clearer and purer, All the good deeds they perform are for the salvation of the world. The Bodhisattva's heart is gentle, and they are never negligent, They are able to use their upright intentions to seek benefits for all beings. All that they seek is for the supreme path of Buddhahood, To attain the position of great wisdom, for the benefit of the world. They deeply respect and support their teachers, and joyfully practice according to their teachings, Those who know gratitude and repay kindness are easy to teach and have no hatred. They have no crooked hearts, live in harmony with others, Practicing such teachings, they are diligent and do not regress. The Bodhisattva dwells in this (Flame of Wisdom) stage, without losing their deep upright heart, With a pure heart and firm faith, they increase all good roots. All the impurities of the world, disbelief, doubt, and regret, All such teachings are completely eliminated. The Bodhisattvas who dwell in this fourth Flame stage, Are able to meet countless Buddhas, and seek and receive the teachings they expound. Under the guidance of these Buddhas, their monastic practice is difficult to shake, Like the adornment of pure gold, which other metals cannot match. The Bodhisattva dwells in this (Flame of Wisdom) stage, with a deep heart of merit, Wisdom and skillful means, practicing the pure path. Even billions of demons cannot destroy them, Like a true and brilliant pearl, which is not damaged by rain or water. The Bodhisattva dwells in this (Flame of Wisdom) stage, and is supported by gods and humans, Often reborn as the Yama King (the third heaven of the desire realm), able to transform all wrong views. All the good deeds they perform are for the attainment of Buddha's wisdom, Their hearts are always firm and cannot be shaken. If they diligently practice with diligence,
進， 得百億三昧， 能見百億佛， 願力則過是。 如是第四地， 清凈名為焰， 無量福慧者， 今已解說竟。」◎
大方廣佛華嚴經卷第二十四 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二十五
東晉天竺三藏佛馱跋陀羅譯◎
十地品第二十二之三
諸菩薩聞是， 第四地行法， 心皆懷喜悅， 踴躍無有量。 雨天眾寶華， 氛氛如雪下， 咸贊言善哉， 金剛藏大士。 他化自在王， 與諸眷屬等， 于上虛空中， 心皆大歡喜。 放眾妙光明， 作天諸妓樂， 歌嘆佛功德， 及諸菩薩眾。 天諸采女等， 各以清妙音， 同聲稱讚佛， 而說如是言： 「世尊久遠來， 勤苦所求愿， 無上正真道， 於今始乃得。 利益天人者， 久乃得奉見， 釋迦牟尼佛， 今至於天宮。 從久遠已來， 大海相始動， 久遠無量世， 今乃放妙光。 眾生從久遠， 今始得安樂， 久乃方得聞， 大慈悲德音。 度諸功德岸， 久遠今乃值， 聖王能悉破， 憍慢我心等。 無比可恭敬， 而今得供養， 能開諸天道， 使得一
【現代漢語翻譯】 現代漢語譯本 『進入』，獲得百億三昧（一種禪定狀態）， 能見到百億佛，願力則超過這些。 這就是第四地，清凈的名為焰地， 具有無量福慧的人，現在已經解說完畢。」
《大方廣佛華嚴經》卷第二十四 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十五
東晉天竺三藏佛馱跋陀羅譯
十地品第二十二之三
諸菩薩聽到這些，關於第四地修行的方法， 心中都充滿喜悅，歡喜踴躍無法衡量。 天空中降下各種珍寶花，紛紛揚揚如下雪一般， 都讚歎說『善哉』，金剛藏大士（菩薩名）。 他化自在王（欲界第六天之主），和他的眷屬們， 在上面的虛空中，心中都非常歡喜。 放出各種美妙的光明，演奏天上的各種音樂， 歌頌讚嘆佛的功德，以及諸位菩薩。 天上的采女們，各自用清凈美妙的聲音， 同聲稱讚佛，而說這樣的話： 『世尊您從久遠以來，勤苦所求的願望， 無上正真之道，今天才終於得到。 利益天人的人，很久才得以奉見， 釋迦牟尼佛，今天來到天宮。 從久遠以來，大海才開始震動， 經過久遠無量世，今天才放出美妙的光芒。 眾生從久遠以來，今天才得到安樂， 很久才得以聽聞，大慈悲的德音。 度過各種功德的彼岸，久遠以來今天才遇到， 聖王能完全破除，驕慢我心等等。 無比值得恭敬的您，今天得以供養， 能開啟諸天之道，使得一
【English Translation】 English version 'Entering', one attains hundreds of billions of Samadhis (a state of meditative consciousness), Able to see hundreds of billions of Buddhas, the power of vows surpasses even that. This is the fourth ground, the pure one named Flame, Those with immeasurable blessings and wisdom, this has now been explained completely.」
The Great Extensive Buddha Flower Adornment Sutra, Volume 24 Taisho Tripitaka Volume 09 No. 0278 The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Volume 25
Translated by Tripiṭaka Buddhabhadra of Eastern Jin Dynasty, India
Chapter 22, Section 3 of the Ten Grounds
When the Bodhisattvas heard this, the Dharma of practice on the fourth ground, Their hearts were filled with joy, leaping with immeasurable delight. Precious flowers rained down from the sky, falling like snow, All praised, saying 'Excellent!', Great Bodhisattva Vajragarbha (name of a Bodhisattva). The King of Paranirmitavasavartin (the lord of the sixth heaven of the desire realm), and his retinue, In the upper void, their hearts were all greatly joyful. They released various wonderful lights, and played heavenly music, Singing praises of the Buddha's merits, and the assembly of Bodhisattvas. The heavenly maidens, each with clear and beautiful voices, Together praised the Buddha, and spoke these words: 'World Honored One, from a long time ago, the vows you diligently sought, The unsurpassed true path, today is finally attained. The one who benefits gods and humans, after a long time we are able to behold, Shakyamuni Buddha, today has come to the heavenly palace. From a long time ago, the great ocean began to stir, After countless eons, today it releases wonderful light. Sentient beings from a long time ago, today finally attain peace and joy, After a long time, we are able to hear, the sound of great compassion and virtue. Having crossed the shore of all merits, after a long time we encounter you today, The Holy King is able to completely break, arrogance, ego, and so on. You who are incomparably worthy of reverence, today we are able to make offerings, Able to open the path of the heavens, enabling one
切智。 世尊甚清凈， 無量如虛空， 不染於世法， 如蓮華在水。 處世最高大， 猶如巨海中， 須彌大山王， 是故歡喜禮。」 如是諸天女， 各以眾妙音， 敬心歌頌已， 默然而觀佛。 解脫月菩薩， 請金剛藏言： 「愿說得五地， 行相之因緣。」
金剛藏菩薩語解脫月菩薩言：「佛子！菩薩摩訶薩已具足第四地，欲得第五地，當以十平等心。何等為十？一、過去佛法平等；二、未來佛法平等；三、現在佛法平等；四、戒凈平等；五、心凈平等；六、除見疑悔凈平等；七、道非道凈平等；八、行知見凈平等；九、諸菩提分法轉勝凈平等；十、化眾生凈平等。菩薩以是十平等心得入第五地。菩薩住難勝地，善修菩提法故、深心清凈故、求轉勝道故、則能得佛；是菩薩得大願力故、慈悲心不捨一切故、得念慧道力故、修習福慧不捨故、出生方便故、欲得轉勝道上地明觀法故、受諸佛神力所護故、生定不退心故，如實知是苦聖諦，是苦集諦，是苦滅諦，是苦滅道諦；是菩薩善知世諦，善知第一義諦，善知相諦，善知差別諦，善知說諦，善知事諦，善知生起諦，善知盡無生諦，善知入道諦，善知一切菩薩次第成就諸地起如來智諦。菩薩隨眾生意令歡喜故，知世諦；究
【現代漢語翻譯】 現代漢語譯本 『切智』（一切智慧）。 世尊是如此的清凈，無量無邊如同虛空，不被世俗的法則所污染，就像蓮花生長在水中一樣。 在世間是如此的崇高偉大，猶如大海中的須彌山王，因此我們歡喜地禮敬您。 這些天女們，各自用美妙的聲音，以恭敬的心歌頌之後，便默默地觀看佛陀。 解脫月菩薩，向金剛藏菩薩請教說：『愿您能為我們講說，如何才能獲得第五地，以及其修行的方法和因緣。』 金剛藏菩薩對解脫月菩薩說：『佛子！菩薩摩訶薩已經具足了第四地，想要獲得第五地，應當以十種平等心來修行。這十種平等心是什麼呢？一、對過去諸佛的教法平等看待；二、對未來諸佛的教法平等看待；三、對現在諸佛的教法平等看待；四、持戒清凈平等；五、心性清凈平等；六、去除見解、疑惑和後悔的清凈平等；七、對道與非道的清凈平等；八、對修行、認知和見解的清凈平等；九、對各種菩提分法轉為殊勝的清凈平等；十、教化眾生的清凈平等。菩薩以這十種平等心，就能進入第五地。菩薩安住于難勝地，因為善於修習菩提法，內心深處清凈，追求更殊勝的道，所以能夠成佛；這位菩薩因為得到大願力，慈悲心不捨棄一切眾生，得到念慧道力，修習福慧而不捨棄，生出方便之法，想要獲得更殊勝的道和上地明觀之法，接受諸佛神力的護佑，生起堅定不退轉的心，如實地知道這是苦聖諦，這是苦集諦，這是苦滅諦，這是苦滅道諦；這位菩薩善於瞭解世俗諦，善於瞭解第一義諦，善於瞭解相諦，善於瞭解差別諦，善於了解說諦，善於瞭解事諦，善於瞭解生起諦，善於瞭解盡無生諦，善於瞭解入道諦，善於瞭解一切菩薩次第成就諸地而生起如來智慧的真諦。菩薩爲了隨順眾生的心意，使他們歡喜，所以瞭解世俗諦；』
【English Translation】 English version 'All-knowing wisdom'. The World Honored One is so pure, boundless like the void, unblemished by worldly laws, like a lotus flower in water. Being the highest and greatest in the world, like Mount Sumeru in the vast ocean, therefore we joyfully pay homage. These celestial maidens, each with their beautiful voices, having sung praises with respectful hearts, then silently gazed upon the Buddha. Bodhisattva Liberation Moon, asked Bodhisattva Vajragarbha, 'May you please explain how to attain the fifth stage, and the causes and conditions of its practice.' Bodhisattva Vajragarbha said to Bodhisattva Liberation Moon, 'Son of Buddha! A Bodhisattva Mahasattva, having already fulfilled the fourth stage, wishing to attain the fifth stage, should practice with ten equal minds. What are these ten? First, equality towards the teachings of past Buddhas; second, equality towards the teachings of future Buddhas; third, equality towards the teachings of present Buddhas; fourth, equality in the purity of precepts; fifth, equality in the purity of mind; sixth, equality in the purity of removing views, doubts, and regrets; seventh, equality in the purity of the path and non-path; eighth, equality in the purity of practice, knowledge, and views; ninth, equality in the purity of the various factors of enlightenment becoming superior; tenth, equality in the purity of transforming sentient beings. A Bodhisattva, with these ten equal minds, can enter the fifth stage. A Bodhisattva dwells in the Difficult-to-Conquer Stage, because they are skilled in practicing the Bodhi Dharma, their inner mind is pure, and they seek a more superior path, therefore they can attain Buddhahood; this Bodhisattva, because they have obtained great vows, their compassionate heart does not abandon all beings, they have obtained the power of mindfulness and wisdom, they practice blessings and wisdom without abandoning them, they give rise to skillful means, they wish to obtain a more superior path and the clear observation of the higher stages, they receive the protection of the divine power of all Buddhas, they give rise to a firm and unretreating mind, they truly know that this is the Noble Truth of Suffering, this is the Noble Truth of the Cause of Suffering, this is the Noble Truth of the Cessation of Suffering, this is the Noble Truth of the Path to the Cessation of Suffering; this Bodhisattva is skilled in understanding the mundane truth, skilled in understanding the ultimate truth, skilled in understanding the truth of characteristics, skilled in understanding the truth of distinctions, skilled in understanding the truth of teachings, skilled in understanding the truth of events, skilled in understanding the truth of arising, skilled in understanding the truth of cessation and non-arising, skilled in understanding the truth of entering the path, skilled in understanding the truth of all Bodhisattvas sequentially accomplishing the stages and giving rise to the wisdom of the Tathagata. A Bodhisattva, in order to accord with the minds of sentient beings and make them happy, therefore understands the mundane truth;'
竟一乘故，知第一義諦；分別諸法自相故，知相諦；諸法各異故，知差別諦；分別陰、界、入故，知說諦；以身心苦惱故，知苦諦；諸趣生相續故，知集諦；畢竟滅一切惱故，知滅諦；至不二法故，知道諦；以一切種智，知一切法次第成一切菩薩地故，知如來智諦；以信解力故，知非得無盡諦智。菩薩如是以此諸諦智，如實知一切有為法，虛偽誑詐，假住須臾，誑惑凡人；菩薩爾時于眾生中大悲轉勝，生大慈光明。得如是智慧力，不捨一切眾生，常求佛智慧，如實觀一切有為法，先際、后際，知眾生從先際無明有愛故生，流轉生死，於五陰歸處不能動發，增苦惱聚，是中無我、無我所、無眾生、無人、無知者、無壽命者，后際亦如是；如是無所有，而愚癡貪著，不知究竟有出無出。又作是念：『凡夫、眾生，甚為可怪，無明癡故，有無量身，已滅、今滅、當滅，如是生死，不能于身生厭離想，轉更增長五道苦輪，生死水漂不能得返；歸五陰舍，不能捨離；不知不畏四大毒蛇，不能拔出憍慢見箭，不能滅除貪恚癡火，不能破壞無明愚闇，不能幹竭愛著大海，不求十力大聖導師，常隨魔意于生死城，常為諸惡覺觀所轉。如是苦惱孤窮眾生，無有救者，無有舍者，無有究竟道者，唯我一人，獨無等侶，修集福慧，以是資糧，
令此眾生住畢竟凈，乃至得一切法中無礙智力；如是思惟從正觀生於智力，發願所作一切善根，皆為度眾生故，為一切眾生求安樂故，為利益一切眾生故，為解脫一切眾生故，為一切眾生無苦惱故，為一切眾生無粗惡故，為一切眾生心清凈故，為調伏一切眾生故，為滅一切眾生諸憂惱苦滿其愿故。』是菩薩住難勝地，不忘諸法故，名爲念者；決定智慧故，名為智者；知經書意次第故，名為有道者；自護護彼故，名為有慚愧者；不捨持戒故，名為堅心者；善思惟是處非處故，名為覺者；不隨他故，名為隨智者；善分別諸法章句義故，名為隨慧者；善修禪定故，名為得神通者；隨世間法行故，名為方便者；善集福德資糧故，名為無厭足者；常求智慧因緣故，名為不捨者；集大慈大悲因緣故，名為無疲倦者；常正憶念故，名為遠離破戒者；深心求佛十力、四無所畏、十八不共法故，名為常唸佛法者；常令眾生離惡修善故，名為莊嚴佛國者；種諸福德莊嚴三十二相、八十種好故，名為行種種善業者；求莊嚴佛身、口、意故，名為常行精進者；供養一切說法菩薩故，名為樂大恭敬者；一切菩薩方便中心無礙故，名為心無礙者；常樂教化眾生故，名為晝夜遠離余心者。
「菩薩如是行時，以佈施教化眾生，愛語、利益、同事
【現代漢語翻譯】 現代漢語譯本：令這些眾生安住于究竟清凈的境界，乃至獲得在一切法中無障礙的智慧力量；如此思惟，從正確的觀察中生起智慧力量，發願所做的一切善根，都是爲了度化眾生，爲了讓一切眾生獲得安樂，爲了利益一切眾生，爲了解脫一切眾生，爲了讓一切眾生沒有痛苦煩惱，爲了讓一切眾生沒有粗暴惡行，爲了讓一切眾生內心清凈，爲了調伏一切眾生，爲了滅除一切眾生的憂愁煩惱，滿足他們的願望。』這樣的菩薩安住于難勝地（菩薩修行階位之一），因為不忘失諸法，所以稱為『念者』；因為具有決定的智慧，所以稱為『智者』；因為知道經書的意義次第，所以稱為『有道者』；因為自我守護也守護他人，所以稱為『有慚愧者』；因為不捨棄持戒，所以稱為『堅心者』；因為善於思惟什麼是正確的、什麼是不正確的，所以稱為『覺者』；因為不隨順他人，所以稱為『隨智者』；因為善於分別諸法章句的意義，所以稱為『隨慧者』；因為善於修習禪定，所以稱為『得神通者』；因為隨順世間法而行，所以稱為『方便者』；因為善於積聚福德資糧，所以稱為『無厭足者』；因為常常尋求智慧的因緣，所以稱為『不捨者』；因為積聚大慈大悲的因緣，所以稱為『無疲倦者』；因為常常正確憶念，所以稱為『遠離破戒者』；因為深心尋求佛的十力（佛的十種智慧力量）、四無所畏（佛的四種無所畏懼的自信）、十八不共法（佛獨有的十八種功德），所以稱為『常唸佛法者』；因為常常使眾生遠離惡行修習善行，所以稱為『莊嚴佛國者』；因為種下各種福德來莊嚴三十二相（佛的三十二種殊勝外貌）、八十種好（佛的八十種細微特徵），所以稱為『行種種善業者』；因為尋求莊嚴佛的身、口、意，所以稱為『常行精進者』；因為供養一切說法菩薩，所以稱為『樂大恭敬者』；因為在一切菩薩的方便法門中心無障礙，所以稱為『心無礙者』；因為常常樂於教化眾生，所以稱為『晝夜遠離余心者』。 菩薩這樣修行時，以佈施教化眾生，以愛語、利益、同事（四攝法，菩薩度化眾生的四種方法）
【English Translation】 English version: 'May these beings dwell in ultimate purity, and even attain unobstructed wisdom and power in all dharmas; thus contemplating, from right observation arises wisdom and power, vowing that all good roots done are for the sake of liberating sentient beings, for the sake of all sentient beings obtaining peace and happiness, for the benefit of all sentient beings, for the liberation of all sentient beings, for all sentient beings to be free from suffering and affliction, for all sentient beings to be free from coarse and evil deeds, for all sentient beings to have pure minds, for the sake of taming all sentient beings, for the sake of extinguishing all sentient beings' worries and sufferings, and fulfilling their wishes.』 Such a Bodhisattva dwells in the Difficult-to-Conquer Ground (one of the stages of Bodhisattva practice), because they do not forget the dharmas, they are called 『Mindful Ones』; because they possess decisive wisdom, they are called 『Wise Ones』; because they know the order of the meaning of scriptures, they are called 『Those with the Path』; because they protect themselves and also protect others, they are called 『Those with Shame and Remorse』; because they do not abandon upholding precepts, they are called 『Steadfast Ones』; because they are good at contemplating what is right and what is wrong, they are called 『Awakened Ones』; because they do not follow others, they are called 『Those Who Follow Wisdom』; because they are good at distinguishing the meaning of the chapters and verses of the dharmas, they are called 『Those Who Follow Insight』; because they are good at practicing meditation, they are called 『Those Who Attain Supernatural Powers』; because they act in accordance with worldly dharmas, they are called 『Skillful Ones』; because they are good at accumulating merit and resources, they are called 『Those Who Are Never Satisfied』; because they constantly seek the causes and conditions for wisdom, they are called 『Those Who Do Not Abandon』; because they accumulate the causes and conditions for great loving-kindness and great compassion, they are called 『Those Who Are Never Weary』; because they constantly have right mindfulness, they are called 『Those Who Are Far from Breaking Precepts』; because they deeply seek the Buddha's Ten Powers (ten kinds of wisdom power of the Buddha), Four Fearlessnesses (four kinds of fearless confidence of the Buddha), and Eighteen Unshared Dharmas (eighteen unique merits of the Buddha), they are called 『Those Who Constantly Remember the Buddha's Teachings』; because they constantly cause sentient beings to abandon evil and cultivate good, they are called 『Those Who Adorn the Buddha Land』; because they plant various merits to adorn the thirty-two marks (thirty-two special physical characteristics of the Buddha) and eighty minor marks (eighty minor characteristics of the Buddha), they are called 『Those Who Practice Various Good Deeds』; because they seek to adorn the Buddha's body, speech, and mind, they are called 『Those Who Constantly Practice Diligence』; because they make offerings to all Bodhisattvas who preach the Dharma, they are called 『Those Who Delight in Great Reverence』; because their minds are unobstructed in all the skillful means of the Bodhisattvas, they are called 『Those Whose Minds Are Unobstructed』; because they are constantly happy to teach and transform sentient beings, they are called 『Those Who Are Day and Night Far from Other Thoughts.』 When a Bodhisattva practices in this way, they teach and transform sentient beings through giving, loving speech, beneficial action, and cooperation (the four means of attraction, four methods used by Bodhisattvas to guide sentient beings).
亦教化眾生；又以色身示現教化眾生，亦以說法教化眾生，亦示諸菩薩行事教化眾生，亦示諸佛大事教化眾生，亦示生死過惡教化眾生，亦示諸佛智慧利益教化眾生。菩薩如是修習，以大神力，種種因緣方便道，教化眾生。是菩薩雖種種因緣方便，心常在佛，不失善根，又復常求轉勝利益眾生法。是菩薩利益眾生故，知世所有經書、技藝、文章、算數，金石諸性，治病醫方，干消癩病，鬼著蠱毒等，妓樂、歌舞、戲笑、歡娛、國土、城郭、聚落、室宅、園林、池觀、華果、藥草、金銀、琉璃、珊瑚、琥珀、硨磲、碼瑙、示諸寶聚，日月、五星、二十八宿、占相吉兇、地動夢怪，身中諸相，佈施、持戒攝伏其心，禪定、神通、四無量心、四無色定，諸不惱亂，安眾生事，哀眾生故，出如此法，令入諸佛無上之法。菩薩住難勝地，值數百千萬億佛，恭敬供養，尊重讚歎，衣服、飲食、臥具、醫藥、親近聽法、聞法出家而為法師，說法利益，得轉勝多聞三昧，乃至過百千萬億劫而不忘失，一切福德善根，轉勝明凈。譬如成煉真金、硨磲，磨瑩其光轉勝。菩薩住是地中，方便智慧力故，功德善根轉凈明勝，下地不及；又如日月星宿諸天宮殿，風持令去，不失法度。如是菩薩住難勝地，以方便思惟故，福德善根轉倍明凈，而不取
【現代漢語翻譯】 現代漢語譯本 也教化眾生；又以色身示現教化眾生，也以說法教化眾生，也示現諸菩薩的修行行為教化眾生，也示現諸佛的重大事蹟教化眾生，也示現生死輪迴的過失和苦難教化眾生，也示現諸佛的智慧和利益教化眾生。菩薩像這樣修習，以大神通力，用種種因緣和方便法門，教化眾生。這位菩薩雖然用種種因緣和方便，心中常常想著佛，不失去善根，又常常尋求更加殊勝的利益眾生的方法。這位菩薩爲了利益眾生，瞭解世間所有的經書、技藝、文章、算術，金石的各種特性，治療疾病的醫方，治療麻風病，鬼附身和蠱毒等，音樂、歌舞、戲曲、歡娛，國土、城郭、村落、住宅、園林、池塘、花果、藥草、金銀、琉璃、珊瑚、琥珀、硨磲（一種海貝）、瑪瑙，展示各種寶物，日月、五星、二十八星宿，占卜吉兇，地震和夢中的怪事，身體中的各種表象，佈施、持戒來攝伏自己的心，禪定、神通、四無量心、四無色定，各種不惱亂眾生、使眾生安樂的事情，因為憐憫眾生，而示現這些法門，使眾生進入諸佛無上的法門。菩薩安住于難勝地（菩薩修行的一個階段），遇到數百千萬億佛，恭敬供養，尊重讚歎，供養衣服、飲食、臥具、醫藥，親近聽法，聽法后出家成為法師，說法利益眾生，獲得更加殊勝的博聞三昧（一種禪定），乃至經過百千萬億劫也不會忘失，一切福德善根，變得更加明亮清凈。譬如經過錘鍊的真金和硨磲，打磨后光澤更加明亮。菩薩安住在這個階段，因為方便和智慧的力量，功德善根變得更加清凈明亮殊勝，下層的菩薩無法相比；又如日月星宿和諸天宮殿，被風吹動而執行，不失去其規律。像這樣，菩薩安住于難勝地，因為方便的思惟，福德善根變得更加明亮清凈，而不執著於此。
【English Translation】 English version Also, they teach and transform sentient beings; they also teach and transform sentient beings by manifesting their physical forms, they also teach and transform sentient beings by expounding the Dharma, they also teach and transform sentient beings by demonstrating the practices of the Bodhisattvas, they also teach and transform sentient beings by demonstrating the great deeds of the Buddhas, they also teach and transform sentient beings by demonstrating the faults and sufferings of birth and death, they also teach and transform sentient beings by demonstrating the wisdom and benefits of the Buddhas. Bodhisattvas cultivate in this way, using great spiritual powers, various causes and conditions, and skillful means to teach and transform sentient beings. Although these Bodhisattvas use various causes and conditions and skillful means, their minds are always focused on the Buddha, they do not lose their roots of goodness, and they constantly seek even more excellent methods to benefit sentient beings. Because these Bodhisattvas benefit sentient beings, they understand all the scriptures, skills, writings, mathematics, the properties of metals and stones, medical treatments for diseases, treatments for leprosy, demonic possessions, and poisons, music, singing, dancing, plays, amusements, countries, cities, villages, houses, gardens, ponds, flowers, fruits, medicinal herbs, gold, silver, lapis lazuli, coral, amber, tridacna (a type of clam), agate, displaying various treasures, the sun, moon, five planets, twenty-eight constellations, divination of good and bad omens, earthquakes, strange dreams, various aspects of the body, giving, upholding precepts to subdue their minds, meditation, spiritual powers, the four immeasurable minds, the four formless absorptions, all things that do not disturb and bring peace to sentient beings, out of compassion for sentient beings, they manifest these teachings, enabling sentient beings to enter the unsurpassed teachings of the Buddhas. Bodhisattvas dwell in the Difficult-to-Conquer Ground (a stage of Bodhisattva practice), encountering hundreds of millions of Buddhas, respectfully making offerings, honoring and praising them, offering clothing, food, bedding, medicine, drawing near to listen to the Dharma, after hearing the Dharma, leaving home to become Dharma teachers, expounding the Dharma to benefit sentient beings, attaining the even more excellent Samadhi of Great Learning (a type of meditation), and even after hundreds of millions of kalpas, they will not forget, all their meritorious virtues and roots of goodness, becoming even more bright and pure. It is like refined pure gold and tridacna, when polished, their luster becomes even brighter. Bodhisattvas dwelling in this stage, because of the power of skillful means and wisdom, their meritorious virtues and roots of goodness become even more pure, bright, and excellent, surpassing those of the lower stages; it is also like the sun, moon, stars, and heavenly palaces, carried by the wind, they move without losing their order. In this way, Bodhisattvas dwelling in the Difficult-to-Conquer Ground, because of skillful contemplation, their meritorious virtues and roots of goodness become even more bright and pure, without attachment to them.
證，亦不疾成於無上道。佛子！是名略說菩薩難勝地。菩薩住是地中，多作兜率陀天王，諸根猛利，悉能摧伏一切外道有所作業，佈施、愛語、利益、同事皆不離唸佛，不離念法，乃至不離念具足一切種智；常生是心：『我當於一切眾生為首、為勝，乃至於一切眾生為依止者。』佛子！是菩薩若欲勤行精進，須臾之間，得千億三昧，乃至能示千億菩薩，以為眷屬。若以願力神通自在，復過是數若干百千萬億劫不可計知。」
時，金剛藏菩薩欲重明此義，以偈頌曰：
「諸菩薩具足， 四地行法已， 思惟三世佛， 戒心除疑悔， 道非道知見， 菩提化眾生， 如是平等觀， 得入第五地。 四念處為弓， 信五根為箭， 四正勤為馬， 四如意為車， 五力以為鎧， 破諸煩惱賊， 勇健不退轉， 直入第五地。 慚愧無垢衣， 凈戒以為香， 七覺為華鬘， 禪定為涂香， 智慧與方便， 種種念莊嚴， 如是則得入， 陀羅尼園林。 四如意為足， 正念為頭項， 慈悲明凈眼， 利智慧為牙， 以空無我吼， 破諸煩惱賊， 如是人師子， 能入第五地。 是菩薩已得， 住于第五地， 轉修勝凈法， 皆為佛道故，
【現代漢語翻譯】 現代漢語譯本 即使證得了，也不會立刻成就無上菩提之道。佛子！這簡略地說明了菩薩的難勝地。菩薩安住在這個地中，大多會成為兜率陀天（Tusita Heaven）的天王，諸根敏銳，能夠降伏一切外道的作為。佈施、愛語、利益、同事這四攝法都念念不離唸佛，不離念法，乃至不離念具足一切種智（sarvajnata，一切智慧）；常生起這樣的心念：『我應當在一切眾生中成為首領、成為最殊勝的，乃至成為一切眾生的依止。』佛子！如果這位菩薩想要勤奮修行精進，在很短的時間內，就能獲得千億三昧（samadhi，禪定），乃至能夠示現千億菩薩作為眷屬。如果以願力神通自在，所能示現的菩薩數量，又超過這個數目，達到若干百千萬億劫都無法計算的程度。 當時，金剛藏菩薩（Vajragarbha Bodhisattva）想要再次闡明這個道理，用偈頌說道： 『諸位菩薩具足了，四地的修行方法后，思惟過去、現在、未來三世諸佛，以戒律之心去除疑惑和後悔，明瞭道與非道的知見，以菩提心教化眾生，像這樣平等地觀察，就能進入第五地。以四念處（cattaro satipatthana）為弓，以信五根（panca indriyani）為箭，以四正勤（cattari sammappadhanani）為馬，以四如意足（cattaro iddhipada）為車，以五力（panca balani）為鎧甲，破除各種煩惱賊，勇猛精進不退轉，直接進入第五地。 以慚愧為無垢的衣服，以清凈的戒律為香，以七覺支（sapta bodhyangani）為花鬘，以禪定為涂香，以智慧和方便，以及種種的憶念來莊嚴自身，這樣就能進入陀羅尼（dharani，總持）的園林。以四如意足為足，以正念為頭頸，以慈悲為明凈的眼睛，以銳利的智慧為牙齒，以空無我（sunyata and anatman）的吼聲，破除各種煩惱賊，像這樣的人中獅子，能夠進入第五地。 這位菩薩已經證得，安住在第五地，轉而修習殊勝清凈的法，都是爲了成就佛道。』
【English Translation】 English version Even if one attains it, one will not quickly achieve the unsurpassed path of enlightenment. Oh, son of the Buddha! This is a brief explanation of the Difficult-to-Conquer Ground of a Bodhisattva. Bodhisattvas who dwell in this ground often become kings of the Tusita Heaven, with sharp faculties, capable of subduing all the practices of externalists. The four means of attraction—giving, kind speech, beneficial action, and cooperation—are always accompanied by mindfulness of the Buddha, mindfulness of the Dharma, and even mindfulness of the complete omniscience (sarvajnata); they constantly generate the thought: 『I shall be the leader, the most excellent, and even the refuge for all sentient beings.』 Oh, son of the Buddha! If this Bodhisattva wishes to diligently practice with vigor, in a short time, they can attain billions of samadhis (meditative states), and even manifest billions of Bodhisattvas as their retinue. If they use the power of their vows and spiritual abilities, the number of Bodhisattvas they can manifest exceeds this number, reaching countless billions of kalpas. At that time, Vajragarbha Bodhisattva, wishing to further clarify this meaning, spoke in verse: 『When Bodhisattvas have fully practiced the methods of the four grounds, contemplating the Buddhas of the past, present, and future, with a mind of discipline, they eliminate doubt and regret, understanding the knowledge of the path and non-path, and with the Bodhi mind, they transform sentient beings. Observing in this equal way, they can enter the fifth ground. Using the four foundations of mindfulness (cattaro satipatthana) as a bow, the five roots of faith (panca indriyani) as arrows, the four right efforts (cattari sammappadhanani) as horses, the four bases of spiritual power (cattaro iddhipada) as a chariot, and the five powers (panca balani) as armor, they break through the thieves of afflictions, advancing bravely without regression, directly entering the fifth ground. With shame and remorse as immaculate clothing, pure discipline as fragrance, the seven factors of enlightenment (sapta bodhyangani) as a garland of flowers, meditative concentration as perfume, and wisdom and skillful means, along with various forms of mindfulness, they adorn themselves. In this way, they can enter the garden of dharani (retention). With the four bases of spiritual power as feet, right mindfulness as the head and neck, compassion as clear and bright eyes, sharp wisdom as teeth, and with the roar of emptiness and no-self (sunyata and anatman), they break through the thieves of afflictions. Such a lion among humans can enter the fifth ground. This Bodhisattva has already attained and dwells in the fifth ground, turning to cultivate superior and pure Dharma, all for the sake of achieving Buddhahood.』
常行慈悲心， 未曾有厭倦， 常為修習此， 第五地行法。 深集二資糧， 福德及智慧， 種種方便力， 上地明觀法， 常為佛所護， 得成於念慧， 次第能善觀， 如實知諸諦。 苦集滅止道， 世相第一事， 說生起差別， 無生如來智， 如是觀諸諦， 心微妙清凈， 雖未能逮得， 無障礙解脫。 以能有智慧， 及與信力故， 得勝於一切， 世間諸智慧。 如是觀諸諦， 悉知有為法， 虛偽不真實， 無一堅固相。 能得於諸佛， 慈悲光明分， 為諸眾生故， 專心求佛慧。 知有為先後， 眾生甚可愍， 墮在無明闇， 愛因緣所繫。 是菩薩能滅， 世間之苦惱， 知法無壽者， 猶如草木等。 眾生常以二， 煩惱因緣故， 從於先世來， 後世亦如是。 相續不斷絕， 不能盡苦邊， 於此生愍傷， 我當度脫之。 不能出五陰， 不畏四大害， 不拔諸邪箭， 不滅三毒火， 不除無明闇， 墮在大愛海， 無有智慧眼， 離大導師故。 知如是事已， 轉加勤精進， 有所作起業， 皆為度眾生。 常住正念慧， 有道有慚愧， 堅心覺隨
【現代漢語翻譯】 現代漢語譯本 常常懷著慈悲之心，從未感到厭倦， 常常修習這種慈悲心，這是第五地（菩薩修行階位）的修行方法。 深深地積累兩種資糧，即福德和智慧， 運用種種方便之力，這是上地（更高修行階位）的明觀方法， 常常受到佛的護佑，能夠成就念和智慧， 能夠次第地善於觀察，如實地瞭解諸諦（真理）。 苦、集、滅、道（四聖諦），是世間相的第一要事， 宣說生起的差別，以及無生的如來智慧（佛的智慧）， 像這樣觀察諸諦，心就微妙而清凈， 雖然還未能達到無障礙的解脫， 但因為有智慧和信心的力量， 能夠勝過世間的一切智慧。 像這樣觀察諸諦，完全瞭解有為法（因緣和合而生的法）， 是虛偽不真實的，沒有一個堅固不變的相。 能夠得到諸佛慈悲光明的加持， 爲了眾生的緣故，專心求取佛的智慧。 知道有為法的先後順序，眾生實在可憐， 墮落在無明的黑暗中，被愛慾的因緣所束縛。 這位菩薩能夠滅除世間的苦惱， 知道法沒有壽者（沒有永恒的主宰），就像草木一樣。 眾生常常因為兩種煩惱的因緣， 從前世而來，後世也將如此。 相續不斷絕，不能窮盡苦的邊際， 對此生起憐憫之心，我應當度脫他們。 不能出離五陰（色、受、想、行、識），不畏懼四大（地、水、火、風）的危害， 不拔除各種邪見之箭，不熄滅貪、嗔、癡三毒之火， 不消除無明的黑暗，墮落在大愛慾之海中， 沒有智慧的眼睛，因為離開了偉大的導師（佛）。 知道這些事情之後，更加勤奮精進， 所做的一切事業，都是爲了度脫眾生。 常常安住于正念和智慧，有道義和慚愧之心， 堅定地覺悟並隨順真理。
【English Translation】 English version Always practice a compassionate heart, never feeling weary, Constantly cultivate this compassion, which is the practice of the fifth Bhumi (stage of Bodhisattva practice). Deeply accumulate the two accumulations, namely merit and wisdom, Utilizing various skillful means, this is the method of clear observation of the higher Bhumis (higher stages of practice), Always protected by the Buddha, able to achieve mindfulness and wisdom, Able to observe skillfully in sequence, truly understanding the various truths (realities). Suffering, its origin, its cessation, and the path (the Four Noble Truths), are the foremost matters of worldly phenomena, Expounding the differences in arising, and the unborn wisdom of the Tathagata (Buddha's wisdom), Observing the truths in this way, the mind becomes subtle and pure, Although not yet able to attain unobstructed liberation, Yet because of the power of wisdom and faith, Able to surpass all worldly wisdom. Observing the truths in this way, fully understanding conditioned phenomena (phenomena arising from causes and conditions), As false and unreal, without a single permanent aspect. Able to receive the compassionate light of the Buddhas, For the sake of all beings, wholeheartedly seeking the wisdom of the Buddha. Knowing the order of conditioned phenomena, beings are truly pitiable, Falling into the darkness of ignorance, bound by the causes and conditions of desire. This Bodhisattva is able to extinguish the sufferings of the world, Knowing that the Dharma has no life-span (no eternal ruler), like grass and trees. Beings are always due to the causes and conditions of two kinds of afflictions, Coming from past lives, and will be the same in future lives. Continuing without interruption, unable to reach the end of suffering, Upon this, arising a heart of compassion, I shall liberate them. Unable to escape the five skandhas (form, feeling, perception, mental formations, consciousness), not fearing the harm of the four elements (earth, water, fire, wind), Not pulling out the arrows of wrong views, not extinguishing the fires of greed, hatred, and delusion, Not eliminating the darkness of ignorance, falling into the great ocean of desire, Without the eye of wisdom, because they have left the great teacher (Buddha). Knowing these things, increasing diligence and effort, All actions undertaken are for the sake of liberating beings. Always abiding in right mindfulness and wisdom, having a sense of morality and shame, Firmly awakening and following the truth.
智， 轉更令增益。 修福慧無厭， 持戒不羸弱， 求多聞無倦， 正修凈佛土。 種相好音聲， 因緣無厭足， 所作諸善業， 皆為利眾生。 為利世間故， 造立經書等， 金石性醫方， 歌舞戲笑事， 堂閣及園林， 衣服諸飲食， 示種種寶聚， 令眾得歡喜。 占日月五星， 及二十八宿， 地動吉兇相， 夢書諸怪事， 佈施凈戒等， 離欲修禪定， 四無量神通， 安樂世間故。 大智慧菩薩， 得此難勝地， 供養萬億佛， 從佛而聽法。 所修諸善根， 皆悉得明凈， 猶如硨磲寶， 瑩磨于真金。 譬如寶宮殿， 風持不失法， 世法所不染， 如蓮華在水。 菩薩住是地， 多作兜率王， 諸根轉猛利， 破諸外道見。 所作諸善業， 皆為佛智慧， 得佛力無畏， 能度諸眾生。 是菩薩勤修， 轉勝精進力， 即能得千億， 深妙諸三昧。 供養千億佛， 動千億世界， 隨其所願力， 過是數無量。 如是第五地， 種種諸方便， 上智慧大人， 如法解說竟。」◎
◎第六地
諸菩薩聞說， 上地之行相， 在於虛空中， 雨眾妙珍寶
【現代漢語翻譯】 現代漢語譯本 智慧，會使其增長和增益。 修習福德和智慧永不厭倦，持守戒律不懈怠軟弱， 追求廣博的知識永不疲倦，端正修行以凈化佛土。 種下美好的相貌和聲音的因，對於因緣永不滿足， 所做的一切善業，都是爲了利益眾生。 爲了利益世間，創造和建立經書等， 研究金石、醫藥、歌舞、戲笑之事， 建造殿堂樓閣和園林，提供衣服和各種飲食， 展示各種珍寶，使眾生歡喜。 占卜日月五星的執行，以及二十八星宿， 研究地震的吉兇預兆，夢境和各種怪異之事， 佈施、持守清凈的戒律等，遠離慾望修習禪定， 修習四無量心和神通，爲了使世間安樂。 具有大智慧的菩薩，獲得這難以超越的境界， 供養萬億諸佛，從佛那裡聽聞佛法。 所修習的各種善根，都變得明凈， 如同硨磲寶，經過打磨后如同真金般閃耀。 譬如寶貴的宮殿，風吹也不會失去其法則， 不被世俗的法則所污染，如同蓮花在水中一樣。 菩薩安住在這個境界，多化身為兜率天王（Tusita King）， 諸根變得更加猛利，能破除各種外道的見解。 所做的一切善業，都是爲了獲得佛的智慧， 獲得佛的威力和無畏，能夠度化一切眾生。 這位菩薩勤奮修行，轉而增長精進的力量， 就能獲得千億種深奧微妙的三昧（Samadhi，禪定）。 供養千億諸佛，震動千億世界， 隨其所愿的力量，超過這個數量無數倍。 這就是第五地，種種的方便法門， 上等智慧的大人，如法地解說完畢。 第六地 諸菩薩聽聞解說，上地菩薩的修行境界， 在虛空中，降下各種美妙的珍寶。
【English Translation】 English version Wisdom, further increases and enhances. Cultivating blessings and wisdom without weariness, upholding precepts without weakness, Seeking extensive knowledge without fatigue, rightly cultivating to purify the Buddha-land. Planting the causes of excellent features and voice, never being satisfied with conditions, All the good deeds done are for the benefit of all beings. For the benefit of the world, creating and establishing scriptures, etc., Studying metals, stones, medicine, singing, dancing, and humorous matters, Building halls, pavilions, and gardens, providing clothing and various foods, Displaying various treasures, making beings joyful. Divining the movements of the sun, moon, and five planets, as well as the twenty-eight constellations, Studying the auspicious and inauspicious signs of earthquakes, dreams, and various strange events, Practicing giving, upholding pure precepts, etc., abandoning desires and cultivating meditation, Cultivating the four immeasurables and supernormal powers, for the peace and happiness of the world. The Bodhisattva with great wisdom, attains this unsurpassable state, Making offerings to billions of Buddhas, and listening to the Dharma from the Buddhas. All the roots of good that are cultivated, become clear and pure, Like a tridacna shell, polished to shine like pure gold. Like a precious palace, not losing its principles when the wind blows, Not being defiled by worldly laws, like a lotus flower in water. The Bodhisattva dwells in this state, often manifesting as the Tusita King, The faculties become sharper, able to break through the views of various heretics. All the good deeds done are for the attainment of Buddha's wisdom, Attaining the power and fearlessness of the Buddha, able to liberate all beings. This Bodhisattva diligently cultivates, further increasing the power of diligence, And is able to attain billions of profound and subtle Samadhis (meditative states). Making offerings to billions of Buddhas, shaking billions of worlds, According to the power of their vows, exceeding this number immeasurably. This is the fifth ground, with various skillful means, The great person of superior wisdom, has completed the explanation according to the Dharma. The Sixth Ground The Bodhisattvas, hearing the explanation, of the practice of the higher grounds, In the empty space, rain down various wonderful treasures.
， 放清凈光明， 供養於世尊， 咸贊言善哉， 善哉金剛藏。 無量億諸天， 心皆大歡喜， 于上虛空中， 雨種種珍寶， 光明相綺錯， 微妙甚可樂， 香華諸瓔珞， 幡蓋散佛上， 他化自在王， 與諸眷屬等， 雨眾妙寶物， 氛氛如雪下， 歌頌供養佛， 稱歎金剛藏， 咸贊言善哉， 快說諸地行。 千萬億天女， 于上虛空中， 作天眾妓樂， 歌嘆佛功德。 咸作如是言： 「如來之所說， 微妙無有量， 能滅諸煩惱。 諸法本性空， 無有毫末相， 空無有分別， 同若如虛空。 無有去住相， 亦無有戲論， 本來常清凈， 如如無分別。 若人能通達， 一切諸法性， 于有于無中， 其心不動搖。 但以大悲心， 為度諸眾生， 是名諸佛子， 從佛口法生。 常行於佈施， 利益諸眾生， 本來雖清凈， 持戒而堅心， 雖本心無傷， 而行於忍辱， 雖知法性離， 而行於精進， 雖先滅煩惱， 而入于諸禪， 雖先解法空， 而分別諸法。 寂滅智雖多， 而求利世間， 能滅諸惡者， 名之為大人。」 如是諸天女， 百千種妙音，
【現代漢語翻譯】 現代漢語譯本 釋放清凈的光明，供養於世尊（佛陀）。 都讚歎說：『善哉！善哉！金剛藏（佛陀的別稱）。』 無量億的天人，心中都非常歡喜， 在上面的虛空中，降下種種珍寶， 光芒交錯，美妙而令人喜悅， 香花和各種瓔珞，幡蓋散落在佛陀的上方。 他化自在天王（欲界第六天的天王），和他的眷屬們， 降下各種美妙的寶物，紛紛揚揚如下雪一般。 歌頌供養佛陀，稱讚金剛藏（佛陀的別稱）， 都讚歎說：『善哉！快說諸地（菩薩修行的階位）的修行。』 千萬億的天女，在上面的虛空中， 演奏天上的音樂，歌頌佛陀的功德。 都這樣說：『如來（佛陀的稱號）所說的法， 微妙而無量，能夠滅除各種煩惱。 諸法的本性是空，沒有絲毫的形相， 空性沒有分別，如同虛空一般。 沒有來去和停留的相狀，也沒有戲論， 本來就常是清凈的，如如不動，沒有分別。 如果有人能夠通達一切諸法的本性， 對於有和無，他的心都不會動搖。 只是以大悲心，爲了度化一切眾生， 這樣的人被稱為佛子，從佛陀的教法中出生。 常常行佈施，利益一切眾生， 雖然本來清凈，仍然堅定地持戒， 雖然本心沒有受到傷害，仍然修行忍辱， 雖然知道法性是離一切相的，仍然修行精進， 雖然已經滅除了煩惱，仍然進入各種禪定， 雖然已經理解了法是空性的，仍然分別諸法。 雖然有寂滅的智慧，仍然追求利益世間， 能夠滅除各種惡行的人，被稱為大人。』 這些天女，用百千種美妙的聲音，
【English Translation】 English version They emit pure and bright light, making offerings to the World Honored One (Buddha). They all praise, saying: 'Excellent! Excellent! Vajragarbha (another name for the Buddha).' Countless billions of devas (gods), their hearts are all greatly joyful, In the upper void, they rain down various precious treasures, The lights intertwine, wonderful and delightful, Fragrant flowers and various necklaces, banners and canopies are scattered above the Buddha. The Paranirmitavasavartin King (the king of the sixth heaven of the desire realm), and his retinue, Rain down various wonderful treasures, fluttering down like snow. They sing praises and make offerings to the Buddha, extolling Vajragarbha (another name for the Buddha), They all praise, saying: 'Excellent! Quickly speak of the practices of the various bhumis (stages of a Bodhisattva's practice).' Countless millions of celestial maidens, in the upper void, Play celestial music, singing praises of the Buddha's merits. They all say: 'The Dharma spoken by the Tathagata (title of the Buddha), Is subtle and immeasurable, able to extinguish all afflictions. The nature of all dharmas is emptiness, without the slightest form, Emptiness has no distinctions, like the void itself. There is no coming, going, or abiding, nor is there any idle talk, Originally, it is always pure, suchness without distinctions. If one can understand the nature of all dharmas, In existence and non-existence, their mind will not waver. Only with great compassion, to liberate all sentient beings, Such a person is called a Buddha's child, born from the Buddha's teachings. They constantly practice giving, benefiting all sentient beings, Although originally pure, they still firmly uphold the precepts, Although their original mind is not harmed, they still practice patience, Although they know the nature of Dharma is beyond all forms, they still practice diligence, Although they have already extinguished afflictions, they still enter into various samadhis (meditative states), Although they have already understood the emptiness of Dharma, they still discern all dharmas. Although they have much wisdom of quiescence, they still seek to benefit the world, One who can extinguish all evil deeds is called a great person.' These celestial maidens, with hundreds of thousands of wonderful sounds,
稱讚歌頌已， 默然而觀佛。 解脫月菩薩， 請金剛藏言： 「當以何行相， 得成第六地？」
金剛藏菩薩言：「佛子！菩薩摩訶薩已具足五地，欲入六地，當以十平等法。何等為十？一、以無性故，一切法平等；二、以無相故，一切法平等；三、以無生故，一切法平等；四、以無成故，一切法平等；五、以本來清凈故，一切法平等；六、以無戲論故，一切法平等；七、以不取不捨故，一切法平等；八、以離故，一切法平等；九、以幻夢影響水中月故，一切法平等；十、以有無不二故，一切法平等。菩薩以是十平等法，得入第六地。菩薩如是觀一切法效能忍，隨順得第六地，無生法忍雖未現前，心已成就明利順忍。是菩薩觀一切法如是相，大悲為首，增長大悲故，觀世間生滅相。作是念：『世間所有受身生處，皆以貪著我故，若離著我則無生處；一切凡夫常隨邪念，行邪妄道，愚癡所盲，貪著於我，習起三行，罪行、福行、不動行，以是行故，起有漏心種子，有漏有取心故，起生死身；所謂業為地，識為種子，無明覆蔽，愛水為潤，我心溉灌，種種諸見，令得增長；生名色芽，因名色故生諸根，諸根合故有觸，從觸生受，樂受故生愛，愛增長故有取，取因緣故有有，于有起五陰身名為生，五陰變
【現代漢語翻譯】 現代漢語譯本 稱讚歌頌完畢，便靜默地觀看佛陀。 解脫月菩薩（菩薩名），向金剛藏菩薩（菩薩名）請教說： 『應當以什麼樣的修行方式，才能成就第六地（菩薩修行階位）？』
金剛藏菩薩回答說：『佛子！菩薩摩訶薩（對大菩薩的尊稱）已經具足了五地（菩薩修行階位），想要進入第六地，應當以十種平等法來修行。哪十種呢？一、因為一切法都沒有自性，所以一切法平等；二、因為一切法都沒有相狀，所以一切法平等；三、因為一切法都沒有生起，所以一切法平等；四、因為一切法都沒有成就，所以一切法平等；五、因為一切法本來就是清凈的，所以一切法平等；六、因為一切法都沒有虛妄的言論，所以一切法平等；七、因為一切法都不執取也不捨棄，所以一切法平等；八、因為一切法都遠離（一切執著），所以一切法平等；九、因為一切法都如幻象、夢境、回聲、水中月一樣虛幻不實，所以一切法平等；十、因為一切法有和無都不是對立的，所以一切法平等。菩薩以這十種平等法，就能進入第六地。菩薩這樣觀察一切法的本性，能夠安忍，隨順修行就能得到第六地，雖然無生法忍（菩薩證悟的智慧）還沒有顯現，但心中已經成就了明利順忍（一種智慧）。這位菩薩觀察一切法都是這樣的相狀，以大悲心為首要，增長大悲心，所以觀察世間的生滅現象。他這樣想：『世間所有承受身體和出生之處，都是因為貪著于「我」的緣故，如果離開對「我」的執著，就不會有出生之處；一切凡夫常常隨著邪念，行走在邪妄的道路上，被愚癡所矇蔽，貪著于「我」，從而生起三種行為，即罪行、福行和不動行，因為這些行為，生起了有漏的心的種子，因為有漏和執取的心，所以產生了生死之身；所謂的業是土地，識是種子，無明覆蓋，愛水滋潤，我心灌溉，種種的見解，使之增長；生出名色的嫩芽，因為名色而生出諸根，諸根聚合而有觸，從觸產生感受，因為樂受而產生愛，愛增長而有執取，因為執取的因緣而有存在，在存在中產生五陰之身，這叫做生，五陰變
【English Translation】 English version Having finished praising and extolling, he silently observed the Buddha. The Bodhisattva 'Liberation Moon' asked the Bodhisattva 'Vajra Treasury', saying: 'By what practice should one attain the sixth stage?'
The Bodhisattva Vajra Treasury said: 'Son of Buddha! A Bodhisattva Mahasattva (great Bodhisattva) who has completed the five stages and wishes to enter the sixth stage should do so through ten equalities. What are the ten? First, because of no-self-nature, all dharmas are equal; second, because of no-characteristics, all dharmas are equal; third, because of no-arising, all dharmas are equal; fourth, because of no-accomplishment, all dharmas are equal; fifth, because of original purity, all dharmas are equal; sixth, because of no-conceptual proliferation, all dharmas are equal; seventh, because of neither grasping nor rejecting, all dharmas are equal; eighth, because of detachment, all dharmas are equal; ninth, because all dharmas are like illusions, dreams, echoes, and the moon in water, all dharmas are equal; tenth, because existence and non-existence are not dual, all dharmas are equal. A Bodhisattva, through these ten equalities, can enter the sixth stage. A Bodhisattva who thus observes the nature of all dharmas can endure, and by following this practice, attains the sixth stage. Although the 'non-arising dharma-endurance' (a Bodhisattva's wisdom) has not yet manifested, the mind has already achieved clear and compliant endurance. This Bodhisattva observes all dharmas in this way, with great compassion as the foremost, and increases great compassion, thus observing the arising and ceasing of the world. He thinks: 'All the places in the world where bodies are received and born are due to attachment to the 'self'. If one is detached from the 'self', there would be no place of birth. All ordinary beings constantly follow wrong thoughts, walk on wrong paths, are blinded by ignorance, and are attached to the 'self', thus giving rise to three kinds of actions: sinful actions, meritorious actions, and non-moving actions. Because of these actions, the seeds of defiled minds arise. Because of defiled and grasping minds, the body of birth and death arises. What is called karma is the ground, consciousness is the seed, ignorance is the covering, the water of craving is the moisture, the mind of 'I' is the irrigation, and various views cause it to grow. The sprout of name and form arises, and because of name and form, the sense organs arise. The aggregation of the sense organs gives rise to contact, from contact arises feeling, from pleasant feeling arises craving, from the increase of craving arises grasping, from the condition of grasping arises existence, and in existence, the five aggregates arise, which is called birth. The five aggregates change
名為老，五陰滅名為死，老死因緣，有憂悲熱惱眾苦聚集；是十二因緣無有集者，無有散者，緣合則有，緣散則無。』菩薩如是於六地中，隨順觀十二因緣。
「又作是念：『不如實知第一義故有無明，無明起業是名行，依行有初識，與識共生有四取陰，依止取陰有名色，名色成就有六入，根塵合故有觸，觸因緣生受，貪樂受名為愛，愛增長名為取，從取起業名為有，業報五陰名為生，五陰變名為老，五陰壞名為死；死別離時，貪著心熱名為悲；發聲啼哭，五識為苦，意識為憂，憂苦轉多名為惱；如是但生大苦積聚。是十二因緣，無我、無我所，無作者、無使作者，若有作者則有作事，若無作者則無作事，第一義中無作者、無作事。』
「又作是念：『三界虛妄但是心作；十二緣分是皆依心，所以者何？隨事生欲心，是心即是識，事是行，行誑心故名無明，識所依處名名色，名色增長名六入，三事和合有觸，觸共生名受，貪著所受名為愛，愛不捨名為取，彼和合故名為有，有所起名為生，生變名為老，老壞名為死。又無明有二種作：一者、緣中癡，二者、為行作因；行亦有二種作：一者、生未來世果報，二者、與識作因；識亦有二種作：一者、能受生，二者、與名色作因；名色亦有二種作：一者、令識起
【現代漢語翻譯】 現代漢語譯本：'衰老被稱為老，五蘊的滅亡被稱為死。老死是因緣和合的結果，由此產生憂愁、悲傷、熱惱等種種痛苦的聚集。這十二因緣本身沒有聚集者，也沒有消散者，因緣聚合就產生，因緣離散就消失。'菩薩在第六地中，就這樣隨順觀察十二因緣。 又這樣思念：'因為不能如實瞭解第一義諦，所以產生無明。無明引發行為，這稱為行。依賴於行而有最初的意識，與意識共同產生四種取蘊。依賴於取蘊而有名色，名色成就而有六入。根與塵相合而有觸，觸的因緣產生感受。貪戀感受稱為愛，愛增長稱為取。從取而產生行為稱為有，行為的果報是五蘊的產生，這稱為生。五蘊的變化稱為老，五蘊的壞滅稱為死。在死亡分離時，貪戀的心產生熱惱稱為悲。發出聲音啼哭，五識感受為苦，意識感受為憂，憂苦不斷增多稱為惱。這樣就只是產生巨大的痛苦積聚。這十二因緣，沒有我，沒有我所，沒有作者，也沒有使作者。如果有作者，就會有被做的事情；如果沒有作者，就沒有被做的事情。在第一義諦中，沒有作者，也沒有被做的事情。' 又這樣思念：'三界都是虛妄的，只是心的造作。十二緣分都是依賴於心，為什麼這樣說呢？隨著事物產生慾望的心，這個心就是識，事物是行，行迷惑心所以稱為無明，識所依賴的地方稱為名色，名色增長稱為六入，三者和合而有觸，觸共同產生稱為受，貪戀所受稱為愛，愛不捨棄稱為取，它們和合稱為有，有所產生稱為生，生變化稱為老，老壞滅稱為死。而且無明有兩種作用：第一，是緣起中的愚癡；第二，是為行作因。行也有兩種作用：第一，產生未來世的果報；第二，為識作因。識也有兩種作用：第一，能夠接受生命；第二，為名色作因。名色也有兩種作用：第一，使識產生。
【English Translation】 English version: 'Aging is called old, and the cessation of the five aggregates is called death. Old age and death are the result of causal conditions, from which arise the gathering of sorrow, grief, distress, and various sufferings. These twelve links of dependent origination have no gatherer, nor do they have a disperser; when conditions come together, they arise, and when conditions disperse, they cease.' The Bodhisattva, in the sixth ground, thus observes the twelve links of dependent origination in accordance with the truth. Furthermore, he thinks: 'Because one does not truly understand the first principle, there is ignorance. Ignorance gives rise to actions, which are called formations. Dependent on formations, there is initial consciousness. Co-arising with consciousness are the four aggregates of grasping. Dependent on the aggregates of grasping, there is name and form. The completion of name and form gives rise to the six sense bases. The union of sense bases and objects gives rise to contact. From the condition of contact arises feeling. Craving for feeling is called desire. The increase of desire is called grasping. From grasping arises action, which is called existence. The result of action is the arising of the five aggregates, which is called birth. The change of the five aggregates is called aging, and the destruction of the five aggregates is called death. At the time of separation by death, the mind's craving and heat are called grief. Crying out loud, the five senses experience suffering, and the consciousness experiences sorrow. The increase of sorrow and suffering is called distress. Thus, there is only the arising of a great accumulation of suffering. These twelve links of dependent origination have no self, no belonging to self, no maker, and no one who causes the making. If there is a maker, there would be something made; if there is no maker, there would be nothing made. In the first principle, there is no maker and nothing made.' Furthermore, he thinks: 'The three realms are illusory, merely created by the mind. The twelve links of dependent origination all rely on the mind. Why is this so? The mind that desires things is consciousness. Things are formations. Formations delude the mind, hence they are called ignorance. The place where consciousness relies is called name and form. The increase of name and form is called the six sense bases. The union of these three gives rise to contact. Contact co-arises with feeling. Craving for feeling is called desire. Not abandoning desire is called grasping. Their union is called existence. What arises from existence is called birth. The change of birth is called aging, and the destruction of aging is called death. Moreover, ignorance has two functions: first, it is delusion in dependent origination; second, it is the cause for formations. Formations also have two functions: first, they produce the results of future lives; second, they are the cause for consciousness. Consciousness also has two functions: first, it can receive life; second, it is the cause for name and form. Name and form also have two functions: first, they cause consciousness to arise.'
相續，二者、與六入作因；六入亦有二種作：一者、能緣六塵，二者、能與觸作因；觸亦有二種作：一者、能觸所緣，二者、能與受作因；受亦有二種作：一者、覺憎愛事，二者、與愛作因；愛亦有二種作：一者、于可染中生貪心，二者、與取作因；取亦有二種作：一者、能增長煩惱，二者、與有作因；有亦有二種作：一者、能于余道中生，二者、與生作因；生亦有二種作：一者、能起五陰，二者、與老作因；老亦有二種作：一者、令諸根熟，二者、與死作因；死亦有二種作：一者、壞五陰身，二者、以不見知故而令相續不絕。又無明緣諸行者，無明令行不斷，助成行故；行緣識者，令識不斷，助成識故；識緣名色者，令名色不斷，助成名色故；乃至生緣老死，憂悲苦惱者，令死不斷，助成死故；無明滅故，則諸行滅，乃至生滅故，老死憂悲苦惱滅，因滅故果亦滅。又無明、愛、取是三分不斷煩惱道，行有二分不斷業道，余因緣分不斷苦道，先、后際相續故，是三道不斷，是三道離我、我所而有生滅。又無明及行是過去事，識、名色、六入、觸、受是現在事，愛、取、有、生、老死是未來事，於是有三世轉；無明滅故諸行滅，名為斷三世相續說。又十二因緣說名三苦：無明、行、識、名色、六入，名為行苦，觸、受名
【現代漢語翻譯】 現代漢語譯本：相續（saṃtati），兩者（指無明和行）與六入（ṣaḍāyatana，指眼、耳、鼻、舌、身、意六種感覺器官）作為因；六入也有兩種作用：一是能緣取六塵（ṣaḍviṣaya，指色、聲、香、味、觸、法六種外境），二是能與觸（sparśa）作為因；觸也有兩種作用：一是能觸及所緣，二是能與受（vedanā）作為因；受也有兩種作用：一是覺知憎愛之事，二是與愛（tṛṣṇā）作為因；愛也有兩種作用：一是在可染著的事物中生起貪心，二是與取（upādāna）作為因；取也有兩種作用：一是能增長煩惱，二是與有（bhava）作為因；有也有兩種作用：一是在其他道中產生，二是與生（jāti）作為因；生也有兩種作用：一是能生起五陰（pañcaskandha，指色、受、想、行、識五種構成要素），二是與老（jarā）作為因；老也有兩種作用：一是使諸根成熟，二是與死（maraṇa）作為因；死也有兩種作用：一是壞滅五陰之身，二是因不見知而使相續不絕。又無明（avidyā）緣諸行（saṃskāra）者，無明使行不斷，助成行故；行緣識（vijñāna）者，使識不斷，助成識故；識緣名色（nāmarūpa）者，使名色不斷，助成名色故；乃至生緣老死，憂悲苦惱者，使死不斷，助成死故；無明滅故，則諸行滅，乃至生滅故，老死憂悲苦惱滅，因滅故果亦滅。又無明、愛、取是三分不斷煩惱道，行有二分不斷業道，其餘因緣分不斷苦道，先、后際相續故，是三道不斷，是三道離我、我所而有生滅。又無明及行是過去事，識、名色、六入、觸、受是現在事，愛、取、有、生、老死是未來事，於是有三世運轉；無明滅故諸行滅，名為斷三世相續說。又十二因緣說名三苦：無明、行、識、名色、六入，名為行苦，觸、受名 現代漢語譯本：為壞苦。
【English Translation】 English version: Continuity (saṃtati), the two (referring to ignorance and formations) and the six sense bases (ṣaḍāyatana, referring to the six sense organs: eyes, ears, nose, tongue, body, and mind) act as a cause; the six sense bases also have two functions: one is to perceive the six sense objects (ṣaḍviṣaya, referring to the six external objects: form, sound, smell, taste, touch, and dharma), and the other is to act as a cause for contact (sparśa); contact also has two functions: one is to touch the object of perception, and the other is to act as a cause for feeling (vedanā); feeling also has two functions: one is to perceive things that are liked or disliked, and the other is to act as a cause for craving (tṛṣṇā); craving also has two functions: one is to generate greed in things that can be defiled, and the other is to act as a cause for clinging (upādāna); clinging also has two functions: one is to increase afflictions, and the other is to act as a cause for becoming (bhava); becoming also has two functions: one is to arise in other realms, and the other is to act as a cause for birth (jāti); birth also has two functions: one is to give rise to the five aggregates (pañcaskandha, referring to the five constituent elements: form, feeling, perception, mental formations, and consciousness), and the other is to act as a cause for aging (jarā); aging also has two functions: one is to mature the sense faculties, and the other is to act as a cause for death (maraṇa); death also has two functions: one is to destroy the body of the five aggregates, and the other is to cause continuity to be unbroken due to not being known. Furthermore, when ignorance (avidyā) conditions formations (saṃskāra), ignorance causes formations to be continuous, thus assisting formations; when formations condition consciousness (vijñāna), they cause consciousness to be continuous, thus assisting consciousness; when consciousness conditions name and form (nāmarūpa), it causes name and form to be continuous, thus assisting name and form; and so on, when birth conditions aging and death, sorrow, lamentation, pain, and distress, it causes death to be continuous, thus assisting death; when ignorance ceases, then formations cease, and so on, when birth ceases, aging, death, sorrow, lamentation, pain, and distress cease, when the cause ceases, the effect also ceases. Furthermore, ignorance, craving, and clinging are the three parts of the continuous path of afflictions, formations are the two parts of the continuous path of karma, and the remaining causal conditions are the continuous path of suffering; because the beginning and end are continuous, these three paths are continuous, and these three paths have arising and ceasing apart from self and what belongs to self. Furthermore, ignorance and formations are past events, consciousness, name and form, the six sense bases, contact, and feeling are present events, and craving, clinging, becoming, birth, aging, and death are future events, thus there is the turning of the three times; when ignorance ceases, formations cease, this is called the explanation of cutting off the continuity of the three times. Furthermore, the twelve links of dependent origination are called the three sufferings: ignorance, formations, consciousness, name and form, and the six sense bases are called the suffering of formations, contact and feeling are called English version: the suffering of change.
為苦苦，愛、取、有、生、老死、憂、悲、苦、惱名為壞苦；無明滅故，諸行滅，乃至生滅故，老死滅，名為斷三苦相續說。又因無明諸行生，無明滅諸行滅，以諸行性空故，余亦如是。無明因緣諸行生，以生縛說，無明滅故諸行滅，以滅縛說，余亦如是。又無明因緣諸行生，是隨順無所有觀說，無明滅諸行滅，是隨順盡觀說，余亦如是。如是逆順十種觀十二因緣法，所謂：因緣分次第，心所攝，自助成法，不相舍離，隨三道行，分別先、后際，三苦差別，從因緣起，生滅縛，無所有盡觀。』
「是菩薩隨十二因緣，無我、無人、無眾生、無壽命者、離作者、使作者、無主，屬眾因緣，如是觀時，空解脫門現在前；滅此事余不相續故，無相解脫門現在前；知此二種，更不樂有，唯大悲心，教化眾生，無愿解脫門現在前；菩薩修行三解脫門，離彼我相，離作者、受者相，離有、無相，悲心轉增，以悲心故，勤行精進，未滿菩提法，欲令滿足。菩薩作是念：『有為法和合故增，離散則減；緣具故增，不具則減；我知有為法過故，不應和合具諸因緣；化眾生故，亦不畢竟滅有為法。菩薩如是知有為法無性，離堅固相，無生無滅，與大慈悲和合，不捨眾生即得無障礙般若波羅蜜光明現在前；得是智慧具足，修集阿耨多羅
【現代漢語翻譯】 現代漢語譯本 『苦苦』，是指愛（tanha，渴愛）、取（upadana，執取）、有（bhava，存在）、生（jati，出生）、老死（jaramarana，衰老和死亡）、憂（soka，悲傷）、悲（parideva，哀號）、苦（dukkha，痛苦）、惱（domanassa，憂惱），這些被稱為『壞苦』。因為無明（avijja，無知）的滅除，所以諸行（sankhara，意志行為）滅除，乃至生滅的滅除，所以老死滅除，這被稱為『斷三苦相續』的說法。又因為無明，諸行產生；無明滅除，諸行滅除，因為諸行的本性是空性的，其餘的也是如此。無明是諸行產生的因緣，這是以『生縛』來說的；無明滅除，諸行滅除，這是以『滅縛』來說的，其餘的也是如此。又因為無明，諸行產生，這是隨順『無所有觀』來說的；無明滅除，諸行滅除，這是隨順『盡觀』來說的，其餘的也是如此。像這樣，以逆向和順向的十種觀察來觀察十二因緣法，即：因緣的次第、心所攝、自助成法、不相舍離、隨三道而行、分別前際和后際、三苦的差別、從因緣而起、生滅的束縛、無所有和盡的觀察。 『菩薩隨順十二因緣，觀察到無我（anatta，無自性）、無人（no person）、無眾生（no sentient being）、無壽命者（no life span）、離作者（no agent）、使作者（no causer）、無主（no owner），都屬於眾因緣，像這樣觀察時，『空解脫門』（sunyata vimoksha mukha，空性解脫之門）就會顯現；因為滅除此事，其餘的不相續，所以『無相解脫門』（animitta vimoksha mukha，無相解脫之門）就會顯現；知道這兩種解脫門后，不再貪戀存在，只有大悲心，教化眾生，『無愿解脫門』（apranihita vimoksha mukha，無愿解脫之門）就會顯現；菩薩修行這三種解脫門，遠離彼我之相，遠離作者和受者之相，遠離有和無之相，悲心更加增長，因為悲心的緣故，勤奮精進，爲了圓滿菩提法，想要令其滿足。菩薩這樣想：『有為法（sankhata dhamma，有為的現象）因為和合而增長，離散則減少；因緣具足則增長，不具足則減少；我知道有為法的過患，所以不應該和合具足各種因緣；爲了教化眾生，也不應該完全滅盡有為法。』菩薩像這樣知道有為法無自性，遠離堅固之相，無生無滅，與大慈悲和合，不捨棄眾生，就能夠得到無障礙的般若波羅蜜（prajnaparamita，智慧的完美）光明顯現；得到這種智慧的圓滿，修集阿耨多羅三藐三菩提（anuttara samyak sambodhi，無上正等正覺）。
【English Translation】 English version 'Suffering of suffering' refers to love (tanha, craving), grasping (upadana, clinging), existence (bhava, becoming), birth (jati, birth), old age and death (jaramarana, aging and death), sorrow (soka, grief), lamentation (parideva, lamentation), pain (dukkha, suffering), and distress (domanassa, distress), which are called 'suffering of change'. Because of the cessation of ignorance (avijja, ignorance), volitional activities (sankhara, volitional formations) cease, and so on, until the cessation of birth, so old age and death cease, which is called the 'discontinuation of the three sufferings'. Furthermore, because of ignorance, volitional activities arise; when ignorance ceases, volitional activities cease, because the nature of volitional activities is empty, and the rest is the same. Ignorance is the condition for the arising of volitional activities, which is spoken of as 'bondage of arising'; when ignorance ceases, volitional activities cease, which is spoken of as 'bondage of cessation', and the rest is the same. Also, because of ignorance, volitional activities arise, which is spoken of in accordance with the 'view of non-existence'; when ignorance ceases, volitional activities cease, which is spoken of in accordance with the 'view of cessation', and the rest is the same. Thus, the twelve links of dependent origination are observed in ten ways, both forward and backward, namely: the order of conditions, that which is included in the mind, self-help in accomplishing the Dharma, not being separated, following the three paths, distinguishing the past and future, the differences of the three sufferings, arising from conditions, the bondage of arising and ceasing, and the view of non-existence and cessation. 'A Bodhisattva, following the twelve links of dependent origination, observes that there is no self (anatta, no self), no person, no sentient being, no life span, no agent, no causer, no owner, all of which belong to various conditions. When observing in this way, the 'door of liberation of emptiness' (sunyata vimoksha mukha, the gate of liberation of emptiness) appears; because this matter ceases and the rest does not continue, the 'door of liberation of signlessness' (animitta vimoksha mukha, the gate of liberation of signlessness) appears; knowing these two doors of liberation, one no longer desires existence, but only with great compassion, teaches sentient beings, and the 'door of liberation of wishlessness' (apranihita vimoksha mukha, the gate of liberation of wishlessness) appears. A Bodhisattva practices these three doors of liberation, abandoning the notion of self and other, abandoning the notion of agent and recipient, abandoning the notion of existence and non-existence, and compassion increases. Because of compassion, one diligently practices, and in order to fulfill the Dharma of Bodhi, one desires to make it complete. A Bodhisattva thinks: 'Conditioned phenomena (sankhata dhamma, conditioned phenomena) increase because of combination, and decrease when separated; they increase when conditions are complete, and decrease when conditions are incomplete; I know the faults of conditioned phenomena, so I should not combine and complete all conditions; in order to teach sentient beings, I should not completely extinguish conditioned phenomena.' A Bodhisattva, knowing that conditioned phenomena have no self-nature, are free from the aspect of solidity, have no arising and no ceasing, unites with great compassion, and without abandoning sentient beings, is able to obtain the light of unobstructed prajnaparamita (prajnaparamita, perfection of wisdom); having obtained this complete wisdom, one cultivates anuttara samyak sambodhi (anuttara samyak sambodhi, unsurpassed perfect enlightenment).
三藐三菩提因緣，而不住有為法；觀有為法性寂滅相，亦不住其中，欲具足無上菩提法故。』
「菩薩住現前地，得勝空三昧、性空三昧、第一義空三昧、究竟空三昧、大空三昧、合空三昧、生空三昧、如實離虛妄空三昧、略空三昧、離分別不分別空三昧，如是等萬空三昧門現在前，無相、無愿三昧亦如是。是菩薩住現前地，深心、決定心、真心、甚深心、不轉心、不捨心、廣心、無邊心、樂智心、慧方便和合心，如是等心轉勝增長，隨順阿耨多羅三藐三菩提，一切論師不能傾動；入于智地，轉聲聞、辟支佛地，決定向佛智，一切眾魔及諸煩惱所不能壞；安住菩薩智慧明中，修空、無相、無愿解脫門，專以智慧方便行助菩提法。是菩薩住現前地，于般若波羅蜜偏勝，得明上順忍，以順是法無有違逆。
「菩薩住現前地，得見數百千萬億佛，恭敬供養，尊重讚歎，衣服、飲食、臥具、醫藥，親近諸佛于諸佛所聽受正法，如說修行令佛歡喜，是人轉勝，知佛法藏，乃至無量百千萬億劫，一切善根，轉妙明凈。譬如真金，以琉璃磨瑩，光色轉勝；菩薩住現前地，以慧方便故，一切善根轉勝明凈，餘地不及。譬如月明，能令眾生身得清涼，四種風吹，不能遏絕，菩薩住現前地，善根轉勝，能滅眾生煩惱之火，四種
【現代漢語翻譯】 現代漢語譯本 『爲了成就無上正等正覺（三藐三菩提，Anuttara-samyak-sambodhi），菩薩不住著于有為法（saṃskṛta-dharma，指因緣和合而生的現象），觀察有為法的自性是寂滅的，也不住著于這種寂滅之中，這是爲了圓滿成就無上菩提之法。』 『菩薩安住于現前地（abhīmukhi-bhūmi，菩薩十地中的第六地），獲得殊勝的空三昧（śūnyatā-samādhi）、性空三昧（prakṛti-śūnyatā-samādhi）、第一義空三昧（paramārtha-śūnyatā-samādhi）、究竟空三昧（niṣṭhā-śūnyatā-samādhi）、大空三昧（mahā-śūnyatā-samādhi）、合空三昧（saṃyoga-śūnyatā-samādhi）、生空三昧（pudgala-śūnyatā-samādhi）、如實離虛妄空三昧（yathābhūta-vikalpa-śūnyatā-samādhi）、略空三昧（saṃkṣipta-śūnyatā-samādhi）、離分別不分別空三昧（vikalpā-vikalpa-śūnyatā-samādhi），像這樣等萬種空三昧門都現前，無相三昧（animitta-samādhi）、無愿三昧（apraṇihita-samādhi）也是如此。這位菩薩安住于現前地，以深心、決定心、真心、甚深心、不轉心、不捨心、廣心、無邊心、樂智心、智慧方便和合心，像這樣等心轉為殊勝增長，隨順阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），一切論師都不能動搖他；進入智慧之地，超越聲聞（śrāvaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的修行者）的境界，決定趨向佛的智慧，一切魔和各種煩惱都不能破壞他；安住在菩薩智慧的光明中，修習空、無相、無愿的解脫門，專門以智慧方便來輔助菩提之法。這位菩薩安住于現前地，在般若波羅蜜（prajñāpāramitā，智慧的完美）方面特別殊勝，獲得明上順忍（anulomikī-kṣānti，順應真理的忍耐），因為順應此法而沒有違逆。 『菩薩安住于現前地，得見數百千萬億佛，恭敬供養，尊重讚歎，以衣服、飲食、臥具、醫藥供養諸佛，親近諸佛，在諸佛處聽受正法，如所說修行，令佛歡喜，這個人轉為殊勝，了知佛法寶藏，乃至無量百千萬億劫，一切善根，轉為微妙明凈。譬如真金，用琉璃磨礪，光色轉為殊勝；菩薩安住于現前地，因為智慧方便的緣故，一切善根轉為殊勝明凈，其他地都比不上。譬如月亮的光明，能夠使眾生身心清涼，四種風吹，不能阻遏，菩薩安住于現前地，善根轉為殊勝，能夠熄滅眾生的煩惱之火，四種
【English Translation】 English version 'For the sake of Anuttara-samyak-sambodhi (supreme perfect enlightenment), the Bodhisattva does not dwell in conditioned dharmas (saṃskṛta-dharma, phenomena arising from causes and conditions); observing the nature of conditioned dharmas as quiescent, they do not dwell in that quiescence either, desiring to fully accomplish the dharma of unsurpassed Bodhi.' 'The Bodhisattva, abiding in the Abhimukhi-bhūmi (the sixth of the ten Bodhisattva grounds), attains the Samadhi of Superior Emptiness (śūnyatā-samādhi), the Samadhi of Intrinsic Emptiness (prakṛti-śūnyatā-samādhi), the Samadhi of Ultimate Emptiness (paramārtha-śūnyatā-samādhi), the Samadhi of Complete Emptiness (niṣṭhā-śūnyatā-samādhi), the Samadhi of Great Emptiness (mahā-śūnyatā-samādhi), the Samadhi of Combined Emptiness (saṃyoga-śūnyatā-samādhi), the Samadhi of Emptiness of Self (pudgala-śūnyatā-samādhi), the Samadhi of Emptiness that Truly Departs from Falsehood (yathābhūta-vikalpa-śūnyatā-samādhi), the Samadhi of Concise Emptiness (saṃkṣipta-śūnyatā-samādhi), the Samadhi of Emptiness that is Apart from Discrimination and Non-Discrimination (vikalpā-vikalpa-śūnyatā-samādhi), and such like ten thousand gates of emptiness samadhi are present, as are the Samadhi of No-Sign (animitta-samādhi) and the Samadhi of No-Wish (apraṇihita-samādhi). This Bodhisattva, abiding in the Abhimukhi-bhūmi, with a profound mind, a resolute mind, a true mind, a deep mind, an unmoving mind, an unabandoning mind, a vast mind, a boundless mind, a mind that delights in wisdom, and a mind that combines wisdom and skillful means, such minds turn to superior growth, in accordance with Anuttara-samyak-sambodhi (supreme perfect enlightenment), and cannot be swayed by any debaters; entering the ground of wisdom, surpassing the grounds of Śrāvakas (listeners of the Buddha's teachings) and Pratyekabuddhas (solitary realizers), they are determined towards the wisdom of the Buddha, and cannot be destroyed by all demons and afflictions; abiding in the light of Bodhisattva wisdom, they cultivate the doors of liberation of emptiness, no-sign, and no-wish, focusing solely on using wisdom and skillful means to assist the dharma of Bodhi. This Bodhisattva, abiding in the Abhimukhi-bhūmi, is particularly superior in Prajñāpāramitā (perfection of wisdom), attaining the Anulomikī-kṣānti (acceptance of truth), because they are in accordance with this dharma and have no opposition.' 'The Bodhisattva, abiding in the Abhimukhi-bhūmi, sees hundreds of millions of billions of Buddhas, respectfully makes offerings, honors and praises them, offering clothing, food, bedding, and medicine, drawing near to the Buddhas, listening to the true dharma at the Buddhas' places, practicing as taught, making the Buddhas happy, this person becomes superior, knowing the treasury of the Buddha's dharma, and even for countless hundreds of millions of billions of kalpas (eons), all good roots become wonderfully bright and pure. Just as true gold, when polished with lapis lazuli, becomes more radiant; the Bodhisattva, abiding in the Abhimukhi-bhūmi, because of wisdom and skillful means, all good roots become superiorly bright and pure, surpassing other grounds. Just as the light of the moon can bring coolness to the bodies of sentient beings, and cannot be extinguished by the four winds, the Bodhisattva, abiding in the Abhimukhi-bhūmi, has good roots that become superior, able to extinguish the fire of afflictions of sentient beings, and the four
惡魔所不能壞。諸佛子！是名略說菩薩現前地。菩薩住是地，多作善化自在天王，智慧猛利，能破一切增上慢者、聲聞問難，不能窮盡，有所施作，佈施、愛語、利益、同事皆不離唸佛，不離念法，乃至不離念具足一切種智。常生是心：『我當於一切眾生為首、為勝，乃至於一切眾生為依止者。』是菩薩若欲勤行精進于須臾間，得百千億三昧，乃至能示百千億菩薩以為眷屬。若以願力能過是數若干百千萬億劫不可計知。」
時，金剛藏菩薩欲重明此義，以偈頌曰：
「諸菩薩已得， 具足五地行， 知諸法無性， 無相無生滅。 本來常清凈， 無有諸戲論， 諸法常離相， 不取亦不捨， 性空猶如幻， 離二無分別， 隨順如是行， 得入第六地。 住明利順忍， 以智慧力故， 觀察於一切， 世間生滅相。 悉知諸世間， 皆從無明有， 無明若滅者， 則無有世間。 觀察因緣法， 隨順第一義， 而不壞緣報， 所作及假名， 如實無作者， 亦無有受者， 如是觀有為， 如雲無實事。 不知真諦義， 名之為無明， 從是則生思， 身口業行果。 從行故有識， 即生於名色， 如是次第起， 生死苦惱聚。
{ "translations": [ "現代漢語譯本", "惡魔無法破壞這些。諸位佛子！這便是簡略地說明菩薩現前地（菩薩修行的一個階段）。菩薩安住於此地，多化身為善化自在天王（欲界頂天的天王），智慧銳利，能破除一切增上慢者（自以為是的人）。聲聞（小乘修行者）的提問，無法窮盡他的智慧。他所做的一切，無論是佈施、愛語、利益、同事，都不離唸佛、念法，乃至不離念具足一切種智（佛陀的智慧）。他常生起這樣的心念：『我應當在一切眾生中成為首領、成為最殊勝的，乃至成為一切眾生的依靠。』這樣的菩薩如果想要在須臾之間勤奮修行精進，就能獲得百千億三昧（禪定），乃至能示現百千億菩薩作為眷屬。如果以願力，他所能超越的數字，即使經過若干百千萬億劫也無法計算。」 , "當時，金剛藏菩薩（一位菩薩）爲了再次闡明這個道理，用偈頌說道：", "『諸位菩薩已經證得，具足五地（菩薩修行的五個階段）的修行，了知諸法（一切事物）的自性是空無的，沒有形相，沒有生滅。本來就常是清凈的，沒有各種虛妄的戲論。諸法常是離相的，不執取也不捨棄。自性空如幻象，遠離二元對立，沒有分別。隨順這樣的修行，就能進入第六地（菩薩修行的第六個階段）。安住于明利順忍（一種智慧），因為智慧的力量，觀察一切世間的生滅現象。完全瞭解世間的一切，都是從無明（對真理的無知）而產生的。如果無明滅盡，世間就不存在了。觀察因緣法（事物相互依存的法則），隨順第一義諦（最高的真理），但不破壞因緣果報，所作所為以及假名（事物的名稱）。如實地觀察，沒有作者，也沒有受者。這樣觀察有為法（因緣和合的事物），就像云一樣沒有真實的存在。不瞭解真諦的意義，就叫做無明。從無明就產生思，身口意行為的果報。從行為就產生識，接著就產生名色（精神和物質），這樣次第產生，形成生死苦惱的聚集。』" ], "english_translations": [ "English version", "These cannot be destroyed by demons. O sons of the Buddhas! This is a brief explanation of the Bodhisattva's Pratyakshabhumi (the stage of a Bodhisattva's practice). A Bodhisattva abiding in this stage often manifests as the king of the Paranirmitavasavartin heaven (the king of the highest heaven in the desire realm), possessing sharp wisdom, capable of defeating all those with arrogance. The questions of the Sravakas (Hinayana practitioners) cannot exhaust his wisdom. Whatever he does, whether it is giving, kind speech, benefiting, or cooperation, he never departs from mindfulness of the Buddha, mindfulness of the Dharma, and even mindfulness of the complete omniscience (Buddha's wisdom). He constantly generates this thought: 'I shall be the leader, the most excellent, and even the refuge for all sentient beings.' If such a Bodhisattva wishes to diligently practice with vigor for a moment, he can attain hundreds of thousands of millions of Samadhis (meditative states), and even manifest hundreds of thousands of millions of Bodhisattvas as his retinue. If by the power of his vows, the number he can surpass is incalculable even after hundreds of thousands of millions of kalpas (eons).", "At that time, Bodhisattva Vajragarbha (a Bodhisattva) wished to further clarify this meaning, and spoke in verses:", "'Those Bodhisattvas who have attained, and are complete in the practice of the five bhumis (five stages of Bodhisattva practice), know that all dharmas (all things) are without self-nature, without form, without arising or ceasing. They are originally always pure, without any false discourses. All dharmas are always detached from form, neither grasping nor abandoning. Self-nature is empty like an illusion, free from duality, without discrimination. By following such practice, one can enter the sixth bhumi (the sixth stage of Bodhisattva practice). Abiding in clear and sharp patience, through the power of wisdom, one observes all the phenomena of arising and ceasing in the world. One fully understands that all in the world arise from ignorance (ignorance of the truth). If ignorance is extinguished, then the world does not exist. Observing the law of dependent origination (the law of interdependence), one follows the supreme truth, but does not destroy the karmic retribution, actions, and provisional names (names of things). Observing truthfully, there is no doer, nor is there a receiver. Observing conditioned dharmas (things that arise from causes and conditions) in this way, they are like clouds, without real substance. Not understanding the meaning of the true principle is called ignorance. From this arises thought, and the karmic results of body, speech, and mind. From action arises consciousness, and then arises name and form (mind and matter), and in this order, the accumulation of the suffering of birth and death arises.'" ] }
了達於三界， 但從貪心有， 知十二因緣， 在於一心中。 如是則生死， 但從心而起， 心若得滅者， 生死則亦盡。 無明二種作， 緣癡作于業， 乃至於老死， 壞散五陰聚。 從於此事邊， 具出於苦惱， 是事若盡者， 苦惱則亦滅。 無明若具足， 相續則不滅， 因緣若盡者， 相續則亦斷。 無明及愛取， 即是煩惱道， 行及有是業， 余分則是苦。 癡行為過去， 識名色六入， 觸受是現在， 余則未來世。 癡業識名色， 六入名為行， 觸受是苦苦， 余分則是壞。 癡從眾緣生， 則有于諸縛， 眾緣若滅者， 諸縛則亦斷。 從因而生果， 因滅則果滅， 如是觀諸法， 自性則皆空。 隨順於無明， 則有諸世間， 若能不隨順， 是則斷于有。 從是則有是， 是無則無是， 如是十種觀， 甚深因緣法。 因緣分次第， 去來及現在， 作不捨一心， 分別有三道。 三種苦差別， 生滅于縛法， 無所有及盡， 能行逆順觀。 菩薩如是入， 十二因緣法， 知空如夢幻， 無作者受者。 如是觀因緣， 智者修于空， 事滅不相
【現代漢語翻譯】 現代漢語譯本 通達三界（欲界、色界、無色界），一切都源於貪心。 明白十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），它們都存在於一心之中。 如此看來，生死輪迴，都由心念而起。 如果心念得以止息，生死輪迴也就會終結。 無明（對真理的無知）有兩種作用，因愚癡而造作行為（業）。 乃至最終導致老死，五蘊（色、受、想、行、識）聚合的壞散。 從這些事情來看，完全顯現出苦惱。 如果這些事情得以止息，苦惱也就會滅除。 如果無明具足，相續的輪迴就不會停止。 如果因緣（導致事物產生的條件）斷盡，相續的輪迴也就會斷絕。 無明、愛（渴愛）、取（執取）是煩惱之道。 行（行為）和有（存在）是業力之道，其餘部分則是苦。 愚癡和行為屬於過去，識、名色、六入屬於現在。 觸和受屬於現在，其餘則屬於未來世。 愚癡、業、識、名色、六入被稱為行。 觸和受是苦苦，其餘部分則是壞苦。 愚癡從眾多因緣而生，因此產生各種束縛。 如果眾多因緣滅除，各種束縛也就會斷絕。 從因而生果，因滅則果滅。 如此觀察諸法，自性皆為空。 隨順無明，就會有世間（輪迴）。 如果能夠不隨順無明，就能斷除有（存在）。 從有則有，無則無。 如此十種觀察，是甚深的因緣法。 因緣的次第，過去、現在和未來。 在不捨棄一心的情況下，分別有三種道。 三種苦的差別，生滅于束縛之法。 無所有和滅盡，能夠進行逆向和順向的觀察。 菩薩如此深入，十二因緣法。 了知空性如夢幻，沒有作者和受者。 如此觀察因緣，智者修習空性。 事情的滅盡不相續。
【English Translation】 English version Understanding the three realms (desire realm, form realm, formless realm), all arises from greed. Knowing the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death), they exist within one mind. Thus, the cycle of birth and death arises from the mind. If the mind is extinguished, the cycle of birth and death will also end. Ignorance (avidya) has two functions, creating actions (karma) due to delusion. Leading to old age and death, the disintegration of the five aggregates (form, feeling, perception, mental formations, consciousness). From these things, suffering fully manifests. If these things cease, suffering will also cease. If ignorance is complete, the continuous cycle will not cease. If the conditions (causes that lead to things) are exhausted, the continuous cycle will also be cut off. Ignorance, craving (tanha), and clinging (upadana) are the path of afflictions. Volitional formations (samskara) and becoming (bhava) are the path of karma, and the rest is suffering. Delusion and volitional formations belong to the past, consciousness, name and form, and the six sense bases belong to the present. Contact and feeling belong to the present, and the rest belongs to the future. Delusion, karma, consciousness, name and form, and the six sense bases are called volitional formations. Contact and feeling are suffering of suffering, and the rest is the suffering of change. Delusion arises from many conditions, thus creating various bonds. If many conditions cease, various bonds will also be cut off. From cause arises effect, when the cause ceases, the effect ceases. Observing all phenomena in this way, their nature is empty. Following ignorance, there will be the world (samsara). If one can not follow ignorance, one can cut off existence (bhava). From existence there is existence, without existence there is no existence. These ten observations are the profound law of dependent origination. The sequence of dependent origination, past, present, and future. Without abandoning the one mind, there are three paths. The differences of the three kinds of suffering, arising and ceasing in the law of bondage. Non-existence and cessation, one can practice observation in reverse and forward order. Bodhisattvas thus enter into the twelve links of dependent origination. Knowing emptiness is like a dream, there is no doer or receiver. Observing dependent origination in this way, the wise cultivate emptiness. The cessation of things is not continuous.
續， 入于無相行。 知此二虛假， 于中無所愿， 但以大悲心， 愍度于眾生。 如是諸大士， 修習解脫門， 悲心愛樂佛， 無量諸功德。 知諸有為法， 皆從和合有， 得萬空三昧， 無相無愿定。 智慧轉增進， 入于上順忍， 得於諸菩薩， 無礙智解脫。 如是諸善根， 轉勝利明凈， 供養無量佛， 諸佛所稱讚。 于諸如來所， 出家學佛道， 入諸佛法藏， 善根轉增長。 猶以琉璃寶， 瑩磨于真金， 光明轉清凈， 余所不能及。 如月行虛空， 清涼被一切， 四種風所吹， 不能令遏絕。 菩薩智慧光， 滅諸煩惱火， 四魔不能壞， 其義亦如是。 菩薩住是地， 多作善化王， 諸根悉猛利， 能破增上慢。 所作諸善業， 皆悉隨智慧， 聲聞諸問難， 不能得窮盡。 是佛子若欲， 如是勤精進， 須臾即能得， 百千億三昧。 見於百千億， 十方世界佛， 如秋清涼時， 月光明凈好。 如是第六地， 深妙難知見， 聲聞所不了， 大士略說竟。」
第七地
爾時諸天眾， 在於虛空中， 雨香華珍寶， 如雲散佛上。
【現代漢語翻譯】 現代漢語譯本 進入無相的修行。 明白這二者都是虛假的，心中沒有任何希求， 只是以大慈悲心，憐憫救度眾生。 像這樣的大菩薩們，修習解脫之門， 以慈悲心愛樂佛陀，擁有無量的功德。 明白一切有為法，都是因緣和合而生， 獲得萬空三昧（一種禪定狀態），進入無相無愿的禪定。 智慧不斷增長，進入上順忍（菩薩修行的一個階段）， 獲得諸菩薩的無礙智慧解脫。 像這樣的善根，更加殊勝、明亮、清凈， 供養無量諸佛，受到諸佛的稱讚。 在諸如來之處，出家學習佛道， 進入諸佛的法藏，善根不斷增長。 就像用琉璃寶，磨礪真金一樣， 光明更加清凈，其他事物無法比擬。 如同月亮執行在虛空，清涼普照一切， 即使被四種風吹動，也不能使其熄滅。 菩薩的智慧之光，熄滅一切煩惱之火， 四魔（指煩惱魔、五陰魔、死魔、天魔）不能破壞，道理也是這樣。 菩薩安住在這個階段，大多成為善於教化的國王， 諸根（指眼、耳、鼻、舌、身、意）都非常敏銳，能夠破除增上慢（自以為是的驕傲）。 所做的一切善業，都跟隨智慧而行， 聲聞（指聽聞佛陀教誨而修行的人）的各種提問，都不能窮盡。 這些佛子如果想要，這樣勤奮精進， 須臾之間就能獲得，百千億三昧。 見到百千億，十方世界的佛陀， 如同秋天清涼時，月光明亮美好。 像這樣的第六地（指菩薩修行的一個階段），深奧微妙難以知見， 不是聲聞所能理解的，大菩薩們簡略地說完了。 第七地 這時，諸天眾，在虛空中， 散落香花珍寶，如同雲彩般飄落在佛陀身上。
【English Translation】 English version Entering into the practice of non-appearance. Knowing these two are false, having no desires within, But with great compassion, pitying and delivering all beings. Such great Bodhisattvas, cultivate the gate of liberation, With compassionate hearts, loving the Buddha, possessing immeasurable merits. Knowing all conditioned dharmas, arise from the combination of causes, Attaining the Samadhi of myriad emptiness, entering the Samadhi of non-appearance and non-desire. Wisdom continuously increases, entering the stage of superior forbearance, Attaining the unobstructed wisdom and liberation of all Bodhisattvas. Such roots of goodness, become more excellent, bright, and pure, Making offerings to immeasurable Buddhas, praised by all Buddhas. In the presence of all Tathagatas, leaving home to study the Buddha's path, Entering the treasury of the Buddhas' teachings, the roots of goodness continuously grow. Just like using lapis lazuli to polish pure gold, The light becomes more pure, unmatched by anything else. Like the moon traveling in the sky, coolness pervades everything, Even if blown by the four winds, it cannot be extinguished. The light of the Bodhisattva's wisdom, extinguishes all fires of affliction, The four Maras (Mara of afflictions, Mara of the aggregates, Mara of death, Mara of the heavens) cannot destroy it, the principle is the same. Bodhisattvas abiding in this stage, mostly become kings who are good at teaching, All faculties (eyes, ears, nose, tongue, body, mind) are very sharp, able to break down arrogance. All good deeds done, follow wisdom, The various questions of the Sravakas (those who practice by hearing the Buddha's teachings) cannot be exhausted. If these Buddha's disciples wish to, diligently strive like this, In an instant, they can attain hundreds of thousands of millions of Samadhis. Seeing hundreds of thousands of millions, of Buddhas in the ten directions, Like the cool autumn, the moonlight is bright and beautiful. Such is the sixth stage (a stage of Bodhisattva practice), profound and difficult to know and see, Not understood by the Sravakas, the great Bodhisattvas have briefly finished speaking. The Seventh Stage At this time, the heavenly beings, in the empty space, Scattered fragrant flowers and precious jewels, like clouds falling upon the Buddha.
踴躍發妙音， 咸贊言善哉： 「善哉金剛藏， 善知第一義， 無量功德聚， 人中之蓮華。 說此上妙行， 利益諸世間。」 他化自在王， 雨光明寶華， 氛氛而供養， 除憂煩惱者。 諸天及天王， 咸發如是言： 「若聞此地義， 則為得大利。」 時作百千種， 上妙諸妓樂， 諸天女稱讚， 承佛神力故。 「諸佛最寂滅， 能轉惡為善， 一切諸世間， 皆所共恭敬。 雖出過世間， 而示世間法， 知身同實相， 而示種種身。 雖以諸言音， 演說寂滅法， 而知于語言， 無有音聲相。 能過百千土， 上妙供諸佛， 知身佛國土， 離相智自在。 雖教化眾生， 而無彼我想， 廣集大功德， 不于中起著。 以見取相故， 三毒火然世， 不取一切相， 慈悲起精進。」 諸天及天女， 歡喜設供養， 如是讚歎已， 默然而觀佛。 解脫月菩薩。 請金剛藏言： 「大眾皆清凈， 愿說七地行。」
金剛藏菩薩言：「佛子！菩薩摩訶薩已具足第六地，欲入第七地，從方便慧，起十妙行。何等為十？善修空無相、無愿，而以慈悲心處在眾生；隨諸佛平等法，而不捨供養諸佛
【現代漢語翻譯】 現代漢語譯本 他們歡快地發出美妙的聲音，一同讚歎道：『太好了，金剛藏（菩薩名），你真善於瞭解第一義諦（佛教真理），你積聚了無量的功德，是人中的蓮花。你宣說這至高無上的修行，利益了所有世間。』 他化自在天王（欲界第六天之主）降下光明的寶華，紛紛揚揚地供養，為那些消除憂愁煩惱的人們。諸天和天王們都發出這樣的讚歎：『如果能聽聞這第七地的教義，那將獲得巨大的利益。』 當時，天界奏響了成百上千種美妙的樂曲，天女們也讚美歌頌，這是承蒙佛陀的神力所致。 『諸佛最為寂靜，能將惡轉為善，一切世間都共同恭敬他們。他們雖然超越世間，卻示現世間法，明知自身與實相相同，卻示現種種不同的身形。 他們雖然用各種語言，演說寂滅之法，卻明白語言本身，沒有聲音的表象。他們能超越百千佛土，用最美好的供品供養諸佛，明知自身與佛土相同，以離相的智慧自在無礙。 他們雖然教化眾生，卻不執著于『我』的觀念，廣泛積聚大功德，卻不因此而產生執著。因為執著于表象，三毒之火才會燃燒世間，不執著於一切表象，慈悲之心才會生起並精進。』 諸天和天女們歡喜地進行供養，這樣讚歎之後，便默默地注視著佛陀。 解脫月菩薩（菩薩名）向金剛藏菩薩（菩薩名）請教說：『大眾都已清凈，希望您能宣說第七地的修行。』 金剛藏菩薩說：『佛子！菩薩摩訶薩已經圓滿了第六地的修行，想要進入第七地，從方便智慧出發，會生起十種微妙的修行。這十種是什麼呢？善於修習空、無相、無愿，卻以慈悲心安住于眾生之中；隨順諸佛平等的教法，而不捨棄供養諸佛。
【English Translation】 English version They joyfully emitted wonderful sounds, and together praised, saying: 'Excellent, Vajragarbha (name of a Bodhisattva), you are truly skilled in understanding the ultimate truth (the Buddhist truth), you have accumulated immeasurable merits, you are the lotus flower among people. You expound this supreme practice, benefiting all the worlds.' The Paranirmitavasavartin King (the lord of the sixth heaven of the desire realm) rained down luminous precious flowers, scattering them as offerings, for those who eliminate sorrow and afflictions. The gods and the kings of gods all uttered such praises: 'If one can hear the teachings of this seventh ground, then one will obtain great benefit.' At that time, the heavens played hundreds and thousands of kinds of wonderful music, and the heavenly maidens also sang praises, this was due to the power of the Buddha. 'The Buddhas are the most tranquil, able to transform evil into good, all the worlds together revere them. Although they transcend the world, they manifest worldly dharmas, knowing that their own nature is the same as the true reality, yet they manifest various different forms. Although they use various languages to expound the dharma of tranquility, they understand that language itself has no appearance of sound. They can transcend hundreds and thousands of Buddha lands, using the most wonderful offerings to make offerings to the Buddhas, knowing that their own nature is the same as the Buddha land, with the wisdom of non-attachment, they are free and unhindered. Although they teach and transform sentient beings, they do not cling to the concept of 'I', they widely accumulate great merits, yet they do not become attached to them. Because of clinging to appearances, the fires of the three poisons burn the world, not clinging to any appearances, the heart of compassion will arise and progress diligently.' The gods and heavenly maidens joyfully made offerings, and after such praises, they silently gazed at the Buddha. Bodhisattva Liberation Moon (name of a Bodhisattva) asked Bodhisattva Vajragarbha (name of a Bodhisattva): 'The assembly is all pure, we hope you can expound the practice of the seventh ground.' Bodhisattva Vajragarbha said: 'Children of the Buddha! The Bodhisattva Mahasattva has already perfected the practice of the sixth ground, and wishing to enter the seventh ground, from the wisdom of skillful means, ten subtle practices will arise. What are these ten? Being skilled in cultivating emptiness, signlessness, and wishlessness, yet dwelling among sentient beings with a compassionate heart; following the equal teachings of all Buddhas, without abandoning the offering of all Buddhas.'
；常樂思惟空智門，而廣修集福德資糧；遠離三界，而莊嚴三界；畢竟寂滅諸煩惱焰，而為眾生起滅貪恚癡煩惱焰法；隨順諸法如幻、如夢、如水中月不二相，而起分別種種煩惱及不失業果報；知一切佛國土空如虛空，皆是離相，而起凈國土行；知一切佛法身、無身，而起色身三十二相、八十種好以自莊嚴；知諸佛音聲不可說寂滅相，而隨一切起種種莊嚴音聲；知諸佛於一念中通達三世，而知種種相、種種時、種種劫得阿耨多羅三藐三菩提；隨眾生信解，作如是說，是名從慧方便生十妙行。菩薩摩訶薩修此妙行，如是方便慧現前故，名為入七地。
「是菩薩住七地，入無量眾生界，入無量諸佛教化眾生法，入無量世界，入諸佛無量清凈國土，入無量諸法差別，入無量諸佛智得無上道，入無量諸劫數，入無量諸佛通達三世，入無量眾生欲樂差別，入無量諸佛色身別異，入無量諸佛知眾生志行諸根差別，入無量諸佛音聲語言令眾生歡喜，入無量眾生心、心所行差別，入無量諸佛隨智慧行，入示無量聲聞乘信解，入諸佛無量說道因緣令眾生信解，入無量辟支佛智慧習成，入諸佛無量甚深智慧所說，入諸菩薩無量所行道，入諸佛無量所說大乘整合事令眾生得入。菩薩作是念：『如是諸佛有無量無邊大勢力，如是勢力，我
【現代漢語翻譯】 現代漢語譯本：經常以空性的智慧之門進行思考，同時廣泛地修集福德資糧；雖然遠離了三界（欲界、色界、無色界），卻又莊嚴三界；雖然徹底寂滅了所有煩惱的火焰，卻爲了眾生而生起貪、嗔、癡等煩惱的火焰；雖然隨順一切法如幻、如夢、如水中月般不二的實相，卻又分別生起種種煩惱，並且不失業果報應；雖然知道一切佛的國土空如虛空，都是離相的，卻又發起清凈國土的修行；雖然知道一切佛的法身無形無相，卻又顯現色身的三十二相和八十種好來莊嚴自己；雖然知道諸佛的聲音不可說，是寂滅的，卻又隨順一切眾生而發出種種莊嚴的聲音；雖然知道諸佛在一念之間通達過去、現在、未來三世，卻又知道種種相、種種時、種種劫才能證得阿耨多羅三藐三菩提（無上正等正覺）；隨順眾生的信解，作如是宣說，這叫做從智慧方便所生的十種微妙修行。菩薩摩訶薩修習這種微妙的修行，像這樣方便智慧現前，就叫做進入第七地。 這位菩薩安住于第七地，進入無量眾生的境界，進入無量諸佛教化眾生的方法，進入無量世界，進入諸佛無量清凈的國土，進入無量諸法的差別，進入無量諸佛以智慧證得無上道，進入無量劫數，進入無量諸佛通達三世，進入無量眾生慾望和喜好的差別，進入無量諸佛色身的差異，進入無量諸佛瞭解眾生的志向、行為和根器的差別，進入無量諸佛以音聲語言令眾生歡喜，進入無量眾生的心和心所的差別，進入無量諸佛隨順智慧而行，進入示現無量聲聞乘的信解，進入諸佛無量說法因緣令眾生信解，進入無量辟支佛的智慧習成，進入諸佛無量甚深智慧所說，進入無量菩薩所修行的道，進入諸佛無量所說的大乘整合之事令眾生得以進入。菩薩這樣想：『像這些諸佛有無量無邊的大勢力，這樣的勢力，我』
【English Translation】 English version: Constantly contemplating the gate of emptiness and wisdom, while extensively cultivating the accumulation of meritorious virtues; although detached from the three realms (desire realm, form realm, formless realm), yet adorning the three realms; although completely extinguishing the flames of all afflictions, yet for the sake of sentient beings, generating the flames of afflictions such as greed, hatred, and delusion; although conforming to the non-dual nature of all dharmas, which are like illusions, dreams, or the moon in water, yet separately generating various afflictions and not losing the karmic consequences; although knowing that all Buddha lands are empty like space, all being without characteristics, yet initiating the practice of purifying Buddha lands; although knowing that all Buddha's Dharmakaya (Dharma body) is formless and without characteristics, yet manifesting the thirty-two marks and eighty minor marks of a physical body to adorn oneself; although knowing that the voices of all Buddhas are inexpressible and of the nature of quiescence, yet conforming to all sentient beings and emitting various adorned voices; although knowing that all Buddhas penetrate the three periods of time (past, present, and future) in a single thought, yet knowing that various marks, various times, and various kalpas are required to attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment); in accordance with the faith and understanding of sentient beings, speaking in this way, this is called the ten wonderful practices arising from wisdom and skillful means. When a Bodhisattva Mahasattva cultivates these wonderful practices, and such skillful means and wisdom are present, it is called entering the seventh Bhumi (stage). This Bodhisattva, abiding in the seventh Bhumi, enters the realm of immeasurable sentient beings, enters the immeasurable methods of Buddhas teaching sentient beings, enters immeasurable worlds, enters the immeasurable pure lands of Buddhas, enters the immeasurable differences of all dharmas, enters the immeasurable wisdom of Buddhas attaining the unsurpassed path, enters immeasurable kalpas, enters the immeasurable Buddhas' penetration of the three periods of time, enters the immeasurable differences in the desires and preferences of sentient beings, enters the differences in the physical bodies of immeasurable Buddhas, enters the immeasurable Buddhas' understanding of the aspirations, actions, and faculties of sentient beings, enters the immeasurable Buddhas' use of voice and language to delight sentient beings, enters the immeasurable differences in the minds and mental states of sentient beings, enters the immeasurable Buddhas' practice in accordance with wisdom, enters the demonstration of the faith and understanding of the immeasurable Sravaka vehicle, enters the immeasurable causes and conditions of Buddhas' teachings that lead sentient beings to faith and understanding, enters the wisdom acquired by immeasurable Pratyekabuddhas, enters the immeasurable profound wisdom spoken by Buddhas, enters the immeasurable paths practiced by Bodhisattvas, enters the immeasurable matters of the Great Vehicle spoken by Buddhas that lead sentient beings to enter. The Bodhisattva thinks thus: 'These Buddhas have immeasurable and boundless great power, and such power, I'
應修集，得此勢力，不以分別。』菩薩如是智慧思惟，修習大方便慧，安住佛智，以不動法故。常起種種度眾生道，無有障礙，行住坐臥，皆悉能起度眾生法，離諸陰蓋，住諸威儀，常不遠離；如是想念，是菩薩于唸唸中具足十波羅蜜及十地行。何以故？是菩薩于唸唸中，大悲為首，修習佛法，一切迴向大智慧故。十波羅蜜者，菩薩以求佛道所修善根，與一切眾生，是檀波羅蜜；能滅一切煩惱熱，是尸波羅蜜；慈悲為首，於一切眾生心無所傷，是羼提波羅蜜；求善根無厭足，是毗梨耶波羅蜜；修道心不散，常向一切智，是禪波羅蜜；忍諸法不生門，是般若波羅蜜；能起無量智門，是方便波羅蜜；求轉勝智慧，是愿波羅蜜；諸魔外道不能沮壞，是力波羅蜜；於一切法相如實說，是智波羅蜜；如是念念中具足十波羅蜜。是菩薩具足十波羅蜜時，四攝法、三十七品、三解脫門，一切助阿耨多羅三藐三菩提法，于唸唸中皆悉具足。」
解脫月菩薩問金剛藏菩薩言：「佛子！菩薩摩訶薩但七地具足助菩提法，一切諸地亦能具足。」
金剛藏言：「佛子！菩薩摩訶薩于諸地中皆悉具足助菩提法，遠行勝故，於此地說，何以故？諸菩薩摩訶薩於七地中功行具足，入智慧神通道故。佛子！菩薩于初地發願緣一切佛法故，具
【現代漢語翻譯】 現代漢語譯本：'應當修習，從而獲得這種力量，不以分別心。'菩薩如此以智慧思惟，修習大方便智慧，安住于佛的智慧，因為其法不動搖。常常發起種種度化眾生的方法，沒有任何障礙，行住坐臥，都能發起度化眾生的方法，遠離各種煩惱的遮蓋，安住于各種威儀之中，常常不遠離；如此想念，這位菩薩在每一個念頭中都具足十波羅蜜（十種到達彼岸的方法）和十地（菩薩修行的十個階段）。為什麼呢？因為這位菩薩在每一個念頭中，以大悲心為首，修習佛法，一切都回向于大智慧。十波羅蜜是指：菩薩爲了求得佛道所修的善根，佈施給一切眾生，這是檀波羅蜜（佈施的到達彼岸）；能夠滅除一切煩惱的熱惱，這是尸波羅蜜（持戒的到達彼岸）；以慈悲心為首，對於一切眾生心無傷害，這是羼提波羅蜜（忍辱的到達彼岸）；對於求善根沒有厭足，這是毗梨耶波羅蜜（精進的到達彼岸）；修道之心不散亂，常常向著一切智，這是禪波羅蜜（禪定的到達彼岸）；忍受諸法不生不滅的道理，這是般若波羅蜜（智慧的到達彼岸）；能夠發起無量智慧之門，這是方便波羅蜜（方便的到達彼岸）；追求更加殊勝的智慧，這是愿波羅蜜（願力的到達彼岸）；各種魔和外道不能夠破壞，這是力波羅蜜（力量的到達彼岸）；對於一切法的真相如實宣說，這是智波羅蜜（智慧的到達彼岸）；像這樣在每一個念頭中都具足十波羅蜜。當這位菩薩具足十波羅蜜時，四攝法（佈施、愛語、利行、同事）、三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）、三解脫門（空解脫門、無相解脫門、無愿解脫門），一切有助於證得阿耨多羅三藐三菩提（無上正等正覺）的法，在每一個念頭中都完全具足。 解脫月菩薩問金剛藏菩薩說：'佛子！菩薩摩訶薩只是在第七地才具足有助於菩提的法，還是所有諸地都能具足？' 金剛藏菩薩說：'佛子！菩薩摩訶薩在所有諸地都具足有助於菩提的法，因為遠行地更加殊勝，所以在此地說明。為什麼呢？因為諸菩薩摩訶薩在第七地功行圓滿，進入智慧神通的境界。佛子！菩薩在初地就發願緣於一切佛法，所以具足。'
【English Translation】 English version: 'One should cultivate and gather this power, not through discrimination.' Bodhisattvas, with such wisdom, contemplate, cultivate great skillful means and wisdom, abide in the wisdom of the Buddha, because their Dharma is unmoving. They constantly initiate various ways to liberate sentient beings, without any obstacles. Whether walking, standing, sitting, or lying down, they can all initiate methods to liberate sentient beings, free from all the coverings of afflictions, abiding in all dignified conduct, never departing; with such thoughts, this Bodhisattva, in every single thought, is complete with the ten Paramitas (ten perfections) and the ten Bhumis (ten stages of Bodhisattva practice). Why is this so? Because this Bodhisattva, in every single thought, takes great compassion as the foremost, cultivates the Buddha's Dharma, and dedicates everything to great wisdom. The ten Paramitas are: the Bodhisattva, in seeking the path of Buddhahood, cultivates good roots and gives them to all sentient beings, this is Dana Paramita (perfection of giving); being able to extinguish the heat of all afflictions, this is Sila Paramita (perfection of morality); taking compassion as the foremost, having no harm in mind towards all sentient beings, this is Ksanti Paramita (perfection of patience); having no satiety in seeking good roots, this is Virya Paramita (perfection of diligence); the mind of cultivation is not scattered, always directed towards all-knowing wisdom, this is Dhyana Paramita (perfection of meditation); enduring the principle of the non-arising and non-ceasing of all dharmas, this is Prajna Paramita (perfection of wisdom); being able to initiate the gate of immeasurable wisdom, this is Upaya Paramita (perfection of skillful means); seeking more superior wisdom, this is Pranidhana Paramita (perfection of vows); various demons and heretics cannot destroy, this is Bala Paramita (perfection of power); speaking truthfully about the true nature of all dharmas, this is Jnana Paramita (perfection of knowledge); in this way, in every single thought, one is complete with the ten Paramitas. When this Bodhisattva is complete with the ten Paramitas, the four Sangrahavastus (giving, kind speech, beneficial action, and cooperation), the thirty-seven Bodhipaksika-dharmas (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, and the noble eightfold path), the three Vimoksha-mukhas (emptiness, signlessness, and wishlessness), all the dharmas that help to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), are completely present in every single thought. Bodhisattva Vimoksha-chandra asked Bodhisattva Vajragarbha, 'Buddha-son! Is it only in the seventh Bhumi that a Bodhisattva Mahasattva is complete with the dharmas that aid Bodhi, or are all the Bhumis complete?' Bodhisattva Vajragarbha said, 'Buddha-son! Bodhisattva Mahasattvas are complete with the dharmas that aid Bodhi in all the Bhumis, but because the Far-Going Bhumi is more superior, it is explained in this Bhumi. Why is this so? Because Bodhisattva Mahasattvas in the seventh Bhumi have completed their practice and entered the realm of wisdom and supernatural powers. Buddha-son! Bodhisattvas, in the first Bhumi, make vows that are related to all the Buddha's dharmas, therefore they are complete.'
足助菩提法；二地除心惡垢故，具足助菩提法；三地愿轉增長得法明故，具足助菩提法；四地入道故，具足助菩提法；五地隨順行世間法故，具足助菩提法；六地入甚深法門故，具足助菩提法；此第七地起一切佛法故，具足助菩提法。何以故？菩薩摩訶薩於此地中，得諸智慧所行道，以是力故，第八地自然得成。佛子！譬如二世界，一定清凈，一定垢穢，是二中間，難可得過；欲過此界，當以神通及大願力。菩薩亦如是，行於雜道，難可得過；以大願力、大智慧力、大方便力故，爾乃得過。」
解脫月言：「第七菩薩為是凈行，為是垢行？」
金剛藏言：「從歡喜地菩薩所行，皆離罪業，何以故？迴向阿耨多羅三藐三菩提故，隨地所行清凈，不名為過。佛子！譬如轉輪聖王，乘大寶象，游四天下，見諸眾生貧窮困惱，王雖無苦而未離人，若舍王身生於梵世，游千世界，現大威力，爾時乃名離於人身。菩薩亦如是，從初地在諸波羅蜜乘，知一切眾生心所行事及煩惱垢，不為煩惱垢之所污；雖乘善道，不名為過；若舍一切所修功行，入於八地，爾時名為乘清凈乘，悉知一切諸煩惱垢，不為煩惱垢之所污，乃名為過。諸佛子！菩薩住七地，過貪慾等諸煩惱垢，在此七地不名有煩惱，不名無煩惱。何以故？一切煩
【現代漢語翻譯】 現代漢語譯本：
輔助菩提之法：二地因為去除心中的惡垢，所以具足輔助菩提之法；三地因為願力增長並獲得法明，所以具足輔助菩提之法；四地因為進入道，所以具足輔助菩提之法；五地因為隨順世間法而行，所以具足輔助菩提之法；六地因為進入甚深法門，所以具足輔助菩提之法；這第七地生起一切佛法，所以具足輔助菩提之法。為什麼呢？菩薩摩訶薩在這個地中，得到各種智慧所行的道，因為這個力量，第八地自然成就。佛子！譬如兩個世界，一個一定清凈，一個一定污穢，這兩個中間，難以跨越；想要跨越這個界限，應當憑藉神通和大願力。菩薩也是這樣，行走在雜道中，難以跨越；憑藉大願力、大智慧力、大方便力，才能跨越。
解脫月（菩薩名）問：『第七地菩薩是清凈的修行，還是污垢的修行？』
金剛藏（菩薩名）說：『從歡喜地（初地）菩薩所行，都遠離罪業，為什麼呢？因為迴向阿耨多羅三藐三菩提（無上正等正覺）的緣故，隨著所處的地而行清凈，不稱為過失。佛子！譬如轉輪聖王，乘坐大寶象，遊歷四天下，看到各種眾生貧窮困苦，國王雖然沒有痛苦但還沒有離開人道，如果捨棄國王的身份而生於梵世，遊歷千世界，顯現大威力，那時才稱為離開了人身。菩薩也是這樣，從初地在各種波羅蜜（到彼岸）的乘中，知道一切眾生心中所行之事以及煩惱垢，不被煩惱垢所污染；雖然乘坐善道，不稱為過失；如果捨棄一切所修的功行，進入第八地，那時才稱為乘坐清凈的乘，完全知道一切煩惱垢，不被煩惱垢所污染，才稱為跨越。諸佛子！菩薩住在第七地，超越貪慾等各種煩惱垢，在這第七地不稱為有煩惱，也不稱為沒有煩惱。為什麼呢？一切煩惱』 English version:
Auxiliary Bodhi practices: The second ground is complete with auxiliary Bodhi practices because it removes the evil defilements of the mind; the third ground is complete with auxiliary Bodhi practices because the vows increase and the light of Dharma is obtained; the fourth ground is complete with auxiliary Bodhi practices because it enters the path; the fifth ground is complete with auxiliary Bodhi practices because it follows the worldly practices; the sixth ground is complete with auxiliary Bodhi practices because it enters the profound Dharma gates; this seventh ground gives rise to all Buddha Dharmas, therefore it is complete with auxiliary Bodhi practices. Why is this so? Because Bodhisattva Mahasattvas, in this ground, obtain the paths practiced by various wisdoms, and because of this power, the eighth ground is naturally accomplished. O son of Buddha! It is like two worlds, one is definitely pure, and one is definitely defiled. It is difficult to cross the space between these two. If one wishes to cross this boundary, one should rely on supernatural powers and great vows. Bodhisattvas are also like this, walking on mixed paths, it is difficult to cross. Only by relying on great vows, great wisdom power, and great skillful means can one cross.
Liberation Moon (a Bodhisattva's name) said: 'Is the seventh ground Bodhisattva's practice pure or defiled?'
Diamond Treasury (a Bodhisattva's name) said: 'From the practice of the Bodhisattva of the Joyful Ground (first ground), all are free from sinful actions. Why is this so? Because they dedicate their merits towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment), their practice is pure according to the ground they are in, and it is not called a fault. O son of Buddha! It is like a Wheel-Turning Sage King, riding a great jeweled elephant, traveling through the four continents, seeing all beings in poverty and suffering. Although the king has no suffering, he has not yet left the human realm. If he abandons the king's body and is born in the Brahma world, travels through a thousand worlds, and manifests great power, then it is called leaving the human body. Bodhisattvas are also like this, from the first ground, they are in the vehicles of various Paramitas (perfections), knowing the thoughts and actions of all beings and their defilements of afflictions, they are not defiled by the defilements of afflictions; although they are riding on the path of goodness, it is not called a fault; if they abandon all the meritorious practices they have cultivated and enter the eighth ground, then it is called riding on the pure vehicle, fully knowing all the defilements of afflictions, and not being defiled by the defilements of afflictions, then it is called crossing over. O sons of Buddha! Bodhisattvas dwelling in the seventh ground, transcend the defilements of greed and other afflictions. In this seventh ground, they are not called having afflictions, nor are they called not having afflictions. Why is this so? All afflictions'
【English Translation】 Auxiliary Bodhi practices: The second ground is complete with auxiliary Bodhi practices because it removes the evil defilements of the mind; the third ground is complete with auxiliary Bodhi practices because the vows increase and the light of Dharma is obtained; the fourth ground is complete with auxiliary Bodhi practices because it enters the path; the fifth ground is complete with auxiliary Bodhi practices because it follows the worldly practices; the sixth ground is complete with auxiliary Bodhi practices because it enters the profound Dharma gates; this seventh ground gives rise to all Buddha Dharmas, therefore it is complete with auxiliary Bodhi practices. Why is this so? Because Bodhisattva Mahasattvas, in this ground, obtain the paths practiced by various wisdoms, and because of this power, the eighth ground is naturally accomplished. O son of Buddha! It is like two worlds, one is definitely pure, and one is definitely defiled. It is difficult to cross the space between these two. If one wishes to cross this boundary, one should rely on supernatural powers and great vows. Bodhisattvas are also like this, walking on mixed paths, it is difficult to cross. Only by relying on great vows, great wisdom power, and great skillful means can one cross. Liberation Moon (a Bodhisattva's name) said: 'Is the seventh ground Bodhisattva's practice pure or defiled?' Diamond Treasury (a Bodhisattva's name) said: 'From the practice of the Bodhisattva of the Joyful Ground (first ground), all are free from sinful actions. Why is this so? Because they dedicate their merits towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment), their practice is pure according to the ground they are in, and it is not called a fault. O son of Buddha! It is like a Wheel-Turning Sage King, riding a great jeweled elephant, traveling through the four continents, seeing all beings in poverty and suffering. Although the king has no suffering, he has not yet left the human realm. If he abandons the king's body and is born in the Brahma world, travels through a thousand worlds, and manifests great power, then it is called leaving the human body. Bodhisattvas are also like this, from the first ground, they are in the vehicles of various Paramitas (perfections), knowing the thoughts and actions of all beings and their defilements of afflictions, they are not defiled by the defilements of afflictions; although they are riding on the path of goodness, it is not called a fault; if they abandon all the meritorious practices they have cultivated and enter the eighth ground, then it is called riding on the pure vehicle, fully knowing all the defilements of afflictions, and not being defiled by the defilements of afflictions, then it is called crossing over. O sons of Buddha! Bodhisattvas dwelling in the seventh ground, transcend the defilements of greed and other afflictions. In this seventh ground, they are not called having afflictions, nor are they called not having afflictions. Why is this so? All afflictions'
惱不起故，不名有煩惱；貪求如來智慧未滿愿故，不名無煩惱。菩薩住七地，成就深凈身、口、意業，是菩薩所有不善業隨煩惱者，悉已舍離，所有善業常修習行；又世間經書，如五地說，自然而得，於三千大千世界，最為希有。得為大師，唯除如來八地菩薩，無有眾生深心妙行能與等者。是菩薩所有禪定神通解脫三昧，不隨禪生，所欲自在，菩薩住遠行地，于唸唸中具足修集方便慧力及一切助菩提法，轉勝具足。能入菩薩善伏三昧，善思義三昧，進慧三昧，分別義藏三昧，如實分別法三昧，堅固安住三昧，知神通門三昧，凈法界三昧，順佛教三昧，種種義藏三昧，背生死向涅槃三昧，如是具足百萬三昧，凈治此地。是菩薩得是三昧，智慧方便善清凈故，深得大悲力故，名為過聲聞、辟支佛地、趣佛智地。是菩薩住是地，無量身業無相行，無量口、意業無相行，是菩薩清凈行故，得無生法忍，照明諸法。」
解脫月菩薩言：「佛子！菩薩住初地，有無量身業，無量口、意業，已能過聲聞、辟支佛地。」
金剛藏菩薩言：「緣大法故過非實行力，第七地實行力故，一切聲聞、辟支佛所不能壞。譬如生在王家，即勝一切。何以故？地尊貴故，其身長大，智慧成就，爾乃真實勝於一切；菩薩亦如是，初發心時，
【現代漢語翻譯】 現代漢語譯本：
如果不起嗔怒，就不算有煩惱；如果貪求如來的智慧而未能滿足願望，也不算沒有煩惱。菩薩住在第七地（遠行地），成就了深凈的身、口、意業，這位菩薩所有不善的業和隨煩惱都已捨棄，所有善業則常修習。此外，世間的經書，如五地所說，自然而得，在三千大千世界中，最為稀有。他可以成為大師，除了如來和八地菩薩，沒有眾生能以深妙的修行與之相比。這位菩薩所有的禪定、神通、解脫、三昧，不隨禪定而生，能隨心所欲。菩薩住在遠行地，在每一個念頭中都具足修集方便智慧的力量和一切助菩提的法，轉而更加圓滿。他能進入菩薩的善伏三昧、善思義三昧、進慧三昧、分別義藏三昧、如實分別法三昧、堅固安住三昧、知神通門三昧、凈法界三昧、順佛教三昧、種種義藏三昧、背生死向涅槃三昧，這樣具足百萬三昧，清凈此地。這位菩薩得到這些三昧，因為智慧方便善於清凈，又深得大悲的力量，所以被稱為超越聲聞、辟支佛的境界，趨向佛的智慧境界。這位菩薩住在此地，有無量的身業無相行，無量的口、意業無相行，這位菩薩因為清凈的修行，得到無生法忍，照亮一切諸法。
解脫月菩薩說：『佛子！菩薩住在初地（歡喜地），就有無量的身業，無量的口、意業，已經能夠超越聲聞、辟支佛的境界。』
金剛藏菩薩說：『因為大法的緣故，超越並非實際的修行力量，第七地因為實際的修行力量，一切聲聞、辟支佛都不能破壞。譬如生在王家，就勝過一切。為什麼呢？因為地位尊貴，其身長大，智慧成就，才能真正勝過一切；菩薩也是這樣，初發心時， 現代漢語譯本：
如果不起嗔怒，就不算有煩惱；如果貪求如來的智慧而未能滿足願望，也不算沒有煩惱。菩薩住在第七地（遠行地），成就了深凈的身、口、意業，這位菩薩所有不善的業和隨煩惱都已捨棄，所有善業則常修習。此外，世間的經書，如五地所說，自然而得，在三千大千世界中，最為稀有。他可以成為大師，除了如來和八地菩薩，沒有眾生能以深妙的修行與之相比。這位菩薩所有的禪定、神通、解脫、三昧，不隨禪定而生，能隨心所欲。菩薩住在遠行地，在每一個念頭中都具足修集方便智慧的力量和一切助菩提的法，轉而更加圓滿。他能進入菩薩的善伏三昧、善思義三昧、進慧三昧、分別義藏三昧、如實分別法三昧、堅固安住三昧、知神通門三昧、凈法界三昧、順佛教三昧、種種義藏三昧、背生死向涅槃三昧，這樣具足百萬三昧，清凈此地。這位菩薩得到這些三昧，因為智慧方便善於清凈，又深得大悲的力量，所以被稱為超越聲聞、辟支佛的境界，趨向佛的智慧境界。這位菩薩住在此地，有無量的身業無相行，無量的口、意業無相行，這位菩薩因為清凈的修行，得到無生法忍，照亮一切諸法。
解脫月菩薩說：『佛子！菩薩住在初地（歡喜地），就有無量的身業，無量的口、意業，已經能夠超越聲聞、辟支佛的境界。』
金剛藏菩薩說：『因為大法的緣故，超越並非實際的修行力量，第七地因為實際的修行力量，一切聲聞、辟支佛都不能破壞。譬如生在王家，就勝過一切。為什麼呢？因為地位尊貴，其身長大，智慧成就，才能真正勝過一切；菩薩也是這樣，初發心時，』
【English Translation】 English version:
If one does not give rise to anger, it is not considered to have afflictions; if one craves the wisdom of the Tathagata and has not fulfilled the wish, it is not considered to be without afflictions. A Bodhisattva dwelling in the seventh bhumi (Far-Going Ground), having accomplished profound pure deeds of body, speech, and mind, all unwholesome actions and accompanying afflictions of this Bodhisattva are abandoned, and all wholesome actions are constantly practiced. Moreover, worldly scriptures, as described in the fifth bhumi, are naturally attained, and are the rarest in the three thousand great thousand worlds. He can become a master, and except for the Tathagata and Bodhisattvas of the eighth bhumi, no sentient being can match his profound and wondrous practice. All the dhyana, supernormal powers, liberation, and samadhi of this Bodhisattva do not arise from dhyana, but are freely attained as desired. A Bodhisattva dwelling in the Far-Going Ground, in every thought, fully cultivates the power of skillful means and wisdom, and all the dharmas that aid Bodhi, becoming increasingly complete. He can enter the Bodhisattva's Samadhi of Good Subduing, Samadhi of Good Contemplation of Meaning, Samadhi of Advancing Wisdom, Samadhi of Discriminating the Treasury of Meaning, Samadhi of Truly Discriminating Dharmas, Samadhi of Firm Abiding, Samadhi of Knowing the Doors of Supernormal Powers, Samadhi of Pure Dharma Realm, Samadhi of Following the Buddha's Teachings, Samadhi of Various Treasuries of Meaning, Samadhi of Turning Away from Birth and Death Towards Nirvana, thus fully possessing a million samadhis, purifying this ground. This Bodhisattva, having attained these samadhis, because of the skillful purity of wisdom and means, and because of deeply attaining the power of great compassion, is called one who has surpassed the grounds of Sravakas and Pratyekabuddhas, and is approaching the ground of Buddha's wisdom. This Bodhisattva, dwelling in this ground, has immeasurable bodily actions without characteristics, immeasurable verbal and mental actions without characteristics. Because of this Bodhisattva's pure practice, he attains the forbearance of non-arising dharmas, illuminating all dharmas.
Bodhisattva Liberation Moon said: 'Buddha's son! A Bodhisattva dwelling in the first bhumi (Joyful Ground) already has immeasurable bodily actions, immeasurable verbal and mental actions, and is already able to surpass the grounds of Sravakas and Pratyekabuddhas.'
Bodhisattva Vajragarbha said: 'Because of the great Dharma, the surpassing is not due to the power of actual practice. The seventh bhumi, because of the power of actual practice, cannot be destroyed by all Sravakas and Pratyekabuddhas. For example, being born into a royal family is superior to all. Why? Because the position is noble, his body grows tall, and his wisdom is accomplished, then he is truly superior to all; a Bodhisattva is also like this, when first generating the aspiration for enlightenment, English version:
If one does not give rise to anger, it is not considered to have afflictions; if one craves the wisdom of the Tathagata and has not fulfilled the wish, it is not considered to be without afflictions. A Bodhisattva dwelling in the seventh bhumi (Far-Going Ground), having accomplished profound pure deeds of body, speech, and mind, all unwholesome actions and accompanying afflictions of this Bodhisattva are abandoned, and all wholesome actions are constantly practiced. Moreover, worldly scriptures, as described in the fifth bhumi, are naturally attained, and are the rarest in the three thousand great thousand worlds. He can become a master, and except for the Tathagata and Bodhisattvas of the eighth bhumi, no sentient being can match his profound and wondrous practice. All the dhyana, supernormal powers, liberation, and samadhi of this Bodhisattva do not arise from dhyana, but are freely attained as desired. A Bodhisattva dwelling in the Far-Going Ground, in every thought, fully cultivates the power of skillful means and wisdom, and all the dharmas that aid Bodhi, becoming increasingly complete. He can enter the Bodhisattva's Samadhi of Good Subduing, Samadhi of Good Contemplation of Meaning, Samadhi of Advancing Wisdom, Samadhi of Discriminating the Treasury of Meaning, Samadhi of Truly Discriminating Dharmas, Samadhi of Firm Abiding, Samadhi of Knowing the Doors of Supernormal Powers, Samadhi of Pure Dharma Realm, Samadhi of Following the Buddha's Teachings, Samadhi of Various Treasuries of Meaning, Samadhi of Turning Away from Birth and Death Towards Nirvana, thus fully possessing a million samadhis, purifying this ground. This Bodhisattva, having attained these samadhis, because of the skillful purity of wisdom and means, and because of deeply attaining the power of great compassion, is called one who has surpassed the grounds of Sravakas and Pratyekabuddhas, and is approaching the ground of Buddha's wisdom. This Bodhisattva, dwelling in this ground, has immeasurable bodily actions without characteristics, immeasurable verbal and mental actions without characteristics. Because of this Bodhisattva's pure practice, he attains the forbearance of non-arising dharmas, illuminating all dharmas.
Bodhisattva Liberation Moon said: 'Buddha's son! A Bodhisattva dwelling in the first bhumi (Joyful Ground) already has immeasurable bodily actions, immeasurable verbal and mental actions, and is already able to surpass the grounds of Sravakas and Pratyekabuddhas.'
Bodhisattva Vajragarbha said: 'Because of the great Dharma, the surpassing is not due to the power of actual practice. The seventh bhumi, because of the power of actual practice, cannot be destroyed by all Sravakas and Pratyekabuddhas. For example, being born into a royal family is superior to all. Why? Because the position is noble, his body grows tall, and his wisdom is accomplished, then he is truly superior to all; a Bodhisattva is also like this, when first generating the aspiration for enlightenment,'
勝於二乘，以發大愿，深心清凈故，今住此地，以智慧力，勝於聲聞及辟支佛。佛子！菩薩住七地得甚深遠離無行身、口、意業，轉求勝法而不捨離，以轉勝心故，雖行實際而不證實際。」
解脫月言：「佛子！菩薩從何地來能入寂滅？」
金剛藏言：「從六地來能入寂滅。今住此地，于唸唸中能入寂滅而不證寂滅；是菩薩成就不可思議身、口、意業，行實際而不證實際。譬如有人乘船入海，善為行法，善知水相，不為水害之所淪沒，如是菩薩住此七地，乘諸波羅蜜船，能行實際而不證實際。菩薩如是以大願力故，得智慧力故，從禪定智慧生大方便力故，雖深愛涅槃，而現身生死，雖眷屬圍繞而心常遠離；以願力故，受生三界，不為世法之所污染，心常善寂；以方便力故，而還熾然隨行佛智，轉聲聞、辟支佛地至佛法藏而現魔界，雖過四魔而現魔行；雖現外道行而不捨佛濟，雖現身一切世間，而心常在出世間法；一切所有莊嚴之事，勝諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人、四天王、釋提桓因、梵天王，而不捨樂法、愛法。菩薩成就如是智慧住遠行地，值百千萬億那由他佛，恭敬供養，尊重讚歎，衣服、飲食、臥具、醫藥供養諸佛，護持佛法，諸聲聞、辟支佛智慧問難
【現代漢語翻譯】 現代漢語譯本：菩薩勝過聲聞和辟支佛（二乘），因為他們發起了宏大的誓願，內心深邃而清凈。現在安住於此地（第七地），憑藉智慧的力量，勝過聲聞和辟支佛。佛子！菩薩安住于第七地，獲得極其深遠的遠離身、口、意業的修行，轉而追求更殊勝的佛法而不捨棄。因為轉為更殊勝的心境，即使修行實際（真如），也不會證入實際（涅槃）。 解脫月菩薩問：『佛子！菩薩從哪個地而來能夠進入寂滅？』 金剛藏菩薩回答說：『從第六地而來能夠進入寂滅。現在安住於此地（第七地），在每一個念頭中都能進入寂滅，但不證入寂滅。這位菩薩成就了不可思議的身、口、意業，修行實際（真如）而不證入實際（涅槃）。譬如有人乘船入海，善於航行的方法，熟悉水性，不會被水害所淹沒。同樣的，菩薩安住于這第七地，乘坐諸波羅蜜的船，能夠修行實際（真如）而不證入實際（涅槃）。菩薩因為有宏大的誓願力，獲得智慧的力量，從禪定智慧中生出大方便力，雖然深愛涅槃，卻示現於生死之中；雖然被眷屬圍繞，內心卻常常遠離；因為誓願的力量，受生於三界，不被世俗的法則所污染，內心常常安寧寂靜；因為方便的力量，又熾盛地隨順佛的智慧而行，從聲聞、辟支佛的境界轉入佛的法藏，而示現於魔界；雖然超越了四魔，卻示現魔的行為；雖然示現外道的行為，卻不捨棄佛的救度；雖然示現身處一切世間，內心卻常常安住于出世間的佛法；一切所有的莊嚴之事，勝過諸天、龍、夜叉（一種鬼神）、乾闥婆（天樂神）、阿修羅（一種好戰的神）、迦樓羅（金翅鳥神）、緊那羅（天歌神）、摩睺羅伽（大蟒神）、人、非人、四天王、釋提桓因（帝釋天）、梵天王，卻不捨棄對佛法的喜樂和愛慕。菩薩成就這樣的智慧，安住于遠行地（第七地），值遇百千萬億那由他（極大的數量單位）的佛，恭敬供養，尊重讚歎，用衣服、飲食、臥具、醫藥供養諸佛，護持佛法，對聲聞、辟支佛的智慧進行問難。』
【English Translation】 English version: Bodhisattvas surpass the Śrāvakas and Pratyekabuddhas (the Two Vehicles) because they have made great vows, and their minds are profound and pure. Now, residing in this stage (the seventh stage), they surpass the Śrāvakas and Pratyekabuddhas through the power of wisdom. O son of the Buddha! Bodhisattvas, residing in the seventh stage, attain profound detachment from the actions of body, speech, and mind, and turn to seek superior Dharma without abandoning it. Because of this turning to a superior state of mind, even while practicing the actual (Tathatā), they do not realize the actual (Nirvana). Vimukticandra said, 'O son of the Buddha! From which stage does a Bodhisattva come to be able to enter into quiescence?' Vajragarbha replied, 'They come from the sixth stage to be able to enter into quiescence. Now, residing in this stage (the seventh stage), they can enter into quiescence in every thought, but they do not realize quiescence. This Bodhisattva achieves inconceivable actions of body, speech, and mind, practicing the actual (Tathatā) without realizing the actual (Nirvana). It is like a person sailing into the sea, skilled in the methods of navigation, familiar with the nature of water, and not being submerged by the harm of water. Similarly, Bodhisattvas residing in this seventh stage, riding the ship of the Paramitas, can practice the actual (Tathatā) without realizing the actual (Nirvana). Because of the power of their great vows, Bodhisattvas obtain the power of wisdom, and from meditative wisdom, they generate great skillful means. Although they deeply love Nirvana, they manifest in the cycle of birth and death; although surrounded by their retinue, their minds are always detached; because of the power of their vows, they are born in the three realms, but are not defiled by worldly laws, and their minds are always peaceful and tranquil; because of the power of skillful means, they also fervently follow the wisdom of the Buddha, transforming from the realms of Śrāvakas and Pratyekabuddhas to the treasury of the Buddha's Dharma, and manifest in the realm of Mara; although they have transcended the four Maras, they manifest the actions of Mara; although they manifest the actions of non-Buddhists, they do not abandon the Buddha's salvation; although they manifest in all worldly realms, their minds are always abiding in the transcendental Dharma; all their adornments surpass those of gods, dragons, Yakshas (a type of demon), Gandharvas (celestial musicians), Asuras (a type of warring god), Garudas (golden-winged birds), Kinnaras (celestial singers), Mahoragas (great serpents), humans, non-humans, the Four Heavenly Kings, Śakra (Indra), and Brahma, yet they do not abandon their joy and love for the Dharma. Bodhisattvas, having achieved such wisdom, reside in the Far-Going Stage (the seventh stage), encountering hundreds of thousands of millions of Nayutas (an extremely large number) of Buddhas, respectfully making offerings, honoring and praising them, offering clothing, food, bedding, and medicine to the Buddhas, protecting the Buddha's Dharma, and questioning the wisdom of the Śrāvakas and Pratyekabuddhas.'
所不能壞。是菩薩哀愍眾生故，法忍轉凈，是菩薩無量百千萬億那由他劫善根轉勝。譬如真金，以諸好寶莊嚴間錯，轉勝明凈，余金不及；菩薩亦如是，住遠行地，一切善根從方便智慧生，轉勝明凈，無能壞者。譬如日光，星宿、月光所不能及，一切泥水悉能幹竭。菩薩亦如是住遠行地，善根轉勝，一切聲聞、辟支佛所不能及，又能幹竭煩惱污泥。諸佛子！是名略說菩薩摩訶薩遠行地。菩薩住是地，多作他化自在天王，諸根猛利，能發眾生，悟道因緣，所作善業，佈施、愛語、利益、同事皆不離唸佛，不離念法，乃至不離念具足一切種智。常生是心：『我當於一切眾生為首、為勝，乃至於一切眾生為依止者。』是菩薩若欲如是勤行精進，于須臾間得百千億那由他三昧，乃至能現百千億那由他菩薩以為眷屬。若以願力自在示現，過於此數百千萬億那由他劫不可計知。」
時，金剛藏菩薩欲重明此義，以偈頌曰：
「深智慧定心， 具行六地已， 一時生方便， 智慧入七地。 行空無相愿， 而修慈悲心， 順佛平等法， 而供養諸佛， 雖以智觀空， 而修福無厭， 雖能嚴三界， 而心樂遠離， 雖心常寂滅， 而起滅惡法， 行空不二相， 而行慈悲心。 雖觀一切土
{ "translations": [ "現代漢語譯本", "所不能破壞。這是菩薩慈悲憐憫眾生的緣故，法忍（對佛法的忍耐和接受）更加清凈，這位菩薩無量百千萬億那由他劫（極長的時間單位）所積累的善根也更加殊勝。譬如真金，用各種美好的寶物裝飾點綴，更加顯得光明純凈，其他金屬都無法相比；菩薩也是如此，安住于遠行地（菩薩修行的一個階段），一切善根都從方便智慧中產生，更加殊勝光明，沒有什麼是可以破壞的。譬如日光，星宿、月光都無法與之相比，一切泥水都能被它曬乾。菩薩也是如此安住于遠行地，善根更加殊勝，一切聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）都無法相比，而且還能使煩惱的污泥乾涸。諸位佛子！這便是簡略地說明菩薩摩訶薩（偉大的菩薩）的遠行地。菩薩安住于這個階段，大多會成為他化自在天王（欲界最高天的天王），諸根（眼、耳、鼻、舌、身、意）敏銳，能夠啓發眾生，使他們領悟佛道因緣，所做的善業，佈施、愛語、利益、同事（四攝法）都不離唸佛，不離念法，乃至不離念具足一切種智（佛的智慧）。常常生起這樣的心念：『我應當在一切眾生中成為首領、成為最殊勝的，乃至成為一切眾生的依靠。』這位菩薩如果想要這樣勤奮精進，在極短的時間內就能獲得百千億那由他三昧（禪定），乃至能示現百千億那由他菩薩作為眷屬。如果以願力自在示現，所經歷的時間超過數百千萬億那由他劫，也是無法計算的。」 , "當時，金剛藏菩薩（一位菩薩的名字）爲了再次闡明這個道理，用偈頌說道：", "『深厚的智慧禪定之心，已經具備了六地（菩薩修行的六個階段）的修行，一時之間生起方便，智慧進入第七地（遠行地）。修行空性、無相、無愿，同時修持慈悲之心，順應佛陀平等之法，從而供養諸佛，雖然用智慧觀察空性，卻修習福德永不厭倦，雖然能夠莊嚴三界（欲界、色界、無色界），內心卻喜歡遠離世俗，雖然內心常常寂滅，卻能生起滅除惡法，修行空性不二之相，同時修行慈悲之心。雖然觀察一切國土" ], "english_translations": [ "English version", "cannot be destroyed. This is because the Bodhisattva has compassion for all sentient beings, the forbearance of Dharma (patience and acceptance of the Buddha's teachings) becomes purer, and the Bodhisattva's roots of goodness accumulated over countless hundreds of thousands of millions of nayutas (an extremely long unit of time) of kalpas (eons) become even more excellent. Just like pure gold, when adorned with various beautiful treasures, it becomes even more radiant and pure, surpassing all other metals; the Bodhisattva is also like this, dwelling in the Far-Going Ground (a stage of Bodhisattva practice), all roots of goodness arise from skillful means and wisdom, becoming more excellent and radiant, and nothing can destroy them. Just like the sunlight, which cannot be matched by the stars or moonlight, and can dry up all mud and water. The Bodhisattva is also like this, dwelling in the Far-Going Ground, the roots of goodness become more excellent, surpassing all Shravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who awaken on their own), and can also dry up the mud of afflictions. O sons of the Buddha! This is a brief explanation of the Far-Going Ground of the Bodhisattva Mahasattva (great Bodhisattva). Bodhisattvas who dwell in this stage often become the King of the Paranirmitavasavartin Heaven (the highest heaven in the desire realm), with sharp faculties (eyes, ears, nose, tongue, body, and mind), able to inspire sentient beings, enabling them to understand the causes and conditions of the Buddha's path, and the good deeds they perform, such as giving, loving speech, benefiting others, and cooperation (the four means of attraction), are never separate from mindfulness of the Buddha, mindfulness of the Dharma, and even mindfulness of possessing all-knowing wisdom (the wisdom of the Buddha). They constantly generate this thought: 'I shall be the leader among all sentient beings, the most excellent, and even the refuge for all sentient beings.' If this Bodhisattva wishes to diligently practice with such effort, in a very short time, they can attain hundreds of thousands of millions of nayutas of samadhis (meditative states), and even manifest hundreds of thousands of millions of nayutas of Bodhisattvas as their retinue. If they manifest freely through the power of their vows, the time they experience is beyond calculation, even exceeding hundreds of thousands of millions of nayutas of kalpas." , "At that time, Bodhisattva Vajragarbha (a Bodhisattva's name), wishing to further clarify this meaning, spoke in verses:", "'The mind of profound wisdom and samadhi, having completed the practice of the six grounds (six stages of Bodhisattva practice), in an instant, skillful means arise, and wisdom enters the seventh ground (the Far-Going Ground). Practicing emptiness, non-form, and non-desire, while cultivating a compassionate heart, conforming to the Buddha's equal Dharma, thereby making offerings to all Buddhas, although observing emptiness with wisdom, they cultivate blessings without weariness, although able to adorn the three realms (desire realm, form realm, formless realm), their hearts delight in detachment, although their minds are always in stillness, they can arise to eradicate evil dharmas, practicing the non-dual aspect of emptiness, while cultivating a compassionate heart. Although observing all lands" ] }
， 空若如虛空， 而能善莊嚴， 清凈諸佛土。 雖知諸佛身， 同法相無相， 而種三十二， 八十諸相好。 雖知音聲法， 不可言說相， 而嘆佛音聲， 令一切歡喜。 雖知于諸佛， 一念中成道， 而示時劫剎， 引導諸眾生。 如是知諸法， 則得法照明， 菩薩如是者， 即入第七地。 住是地能觀， 無量眾生行， 亦知于諸佛， 教化眾生法。 世界及劫數， 諸法差別相， 又知諸眾生， 種種之慾樂。 知說三乘法， 令眾生信解， 我應修教化， 成就是眾生。 以如是思惟， 方便慧和合， 於四威儀中， 常行如是道。 於一一念中， 能具菩提法， 所謂施戒等， 十種波羅蜜。 如是諸菩薩， 所修之福德， 皆與諸眾生， 名檀波羅蜜， 滅除心惡垢， 名尸波羅蜜， 不為六塵傷， 羼提波羅蜜， 能起轉勝法， 精進波羅蜜， 於是道不動， 名禪波羅蜜， 無生忍照明， 般若波羅蜜， 迴向于佛道， 方便波羅蜜， 求于轉勝法， 名愿波羅蜜， 無有能壞者， 名力波羅蜜， 能解如實說， 名智波羅蜜。 是助菩提法， 念
【現代漢語翻譯】 現代漢語譯本 空性就像虛空一樣，卻能善於莊嚴，清凈諸佛的國土。 雖然知道諸佛的身體，與法性相同，沒有具體的形象，卻能顯現三十二種大丈夫相，和八十種隨形好。 雖然知道音聲的法性，是不可言說的，卻能讚歎佛的音聲，使一切眾生歡喜。 雖然知道諸佛，在一念之間就能成就佛道，卻能示現時間長短和世界，來引導眾生。 像這樣瞭解諸法，就能得到法性的光明照耀，這樣的菩薩，就進入了第七地（遠行地）。 安住在這個地，能夠觀察無量眾生的行為，也知道諸佛，教化眾生的方法。 瞭解世界和劫數，諸法之間的差別相，也知道眾生，種種的慾望和喜好。 知道宣說三乘佛法，使眾生信受理解，我應該修習教化，成就這些眾生。 以這樣的思考，方便和智慧相結合，在行住坐臥四種威儀中，常常修行這樣的道。 在每一個念頭中，都能具足菩提的法，也就是佈施、持戒等，十種波羅蜜（到彼岸）。 像這樣的菩薩，所修的福德，都給予一切眾生，這稱為檀波羅蜜（佈施到彼岸）， 滅除心中的惡垢，這稱為尸波羅蜜（持戒到彼岸），不被六塵所傷害，這稱為羼提波羅蜜（忍辱到彼岸）， 能夠發起更殊勝的法，這稱為精進波羅蜜（精進到彼岸），在這樣的道上不動搖，這稱為禪波羅蜜（禪定到彼岸）， 對無生法忍的照明，這稱為般若波羅蜜（智慧到彼岸），迴向于佛道，這稱為方便波羅蜜（方便到彼岸）， 追求更殊勝的法，這稱為愿波羅蜜（願力到彼岸），沒有能破壞的，這稱為力波羅蜜（力量到彼岸）， 能夠如實地解說，這稱為智波羅蜜（智慧到彼岸）。 這些是輔助菩提的法，念。
【English Translation】 English version Emptiness is like the void, yet it can skillfully adorn and purify all Buddha lands. Although knowing that the bodies of all Buddhas are the same as the Dharma-nature, without specific forms, they manifest the thirty-two major marks and eighty minor marks of excellence. Although knowing that the nature of sound is beyond description, they praise the Buddha's voice, making all beings rejoice. Although knowing that all Buddhas can achieve Buddhahood in a single thought, they demonstrate the duration of time and worlds to guide sentient beings. Understanding all dharmas in this way, one obtains the illumination of the Dharma, and such a Bodhisattva enters the seventh Bhumi (Far-Going Ground). Abiding in this ground, they can observe the actions of countless beings, and also know the methods by which Buddhas teach sentient beings. They understand the world and kalpas, the differences between all dharmas, and also know the various desires and pleasures of sentient beings. Knowing how to expound the Three Vehicles of Dharma, they enable beings to believe and understand, and I should cultivate teaching to accomplish these beings. With such contemplation, combining skillful means and wisdom, they constantly practice this path in the four postures of walking, standing, sitting, and lying down. In every single thought, they can fully possess the Dharma of Bodhi, which are the ten Paramitas (perfections) such as giving and keeping precepts. The merits cultivated by such Bodhisattvas are all given to all sentient beings, which is called Dana Paramita (perfection of giving). Eliminating the defilements of the mind is called Sila Paramita (perfection of morality), not being harmed by the six senses is called Ksanti Paramita (perfection of patience). Being able to initiate more superior dharmas is called Virya Paramita (perfection of diligence), not wavering on this path is called Dhyana Paramita (perfection of meditation). The illumination of the non-arising forbearance is called Prajna Paramita (perfection of wisdom), dedicating to the path of Buddhahood is called Upaya Paramita (perfection of skillful means). Seeking more superior dharmas is called Pranidhana Paramita (perfection of vows), having no one who can destroy it is called Bala Paramita (perfection of power). Being able to explain truthfully is called Jnana Paramita (perfection of knowledge). These are the dharmas that assist Bodhi, mindfulness.
念皆能攝， 發於廣大愿， 緣于大法故。 初地中功德， 名之為具足， 第二地名為， 除諸心垢惡， 第三愿增明， 第四地入道， 第五隨世行， 第六入深法， 得無生相分， 漸漸而增長。 第七集一切， 具菩提分法， 能起諸功德， 及以一切愿。 如是諸功德， 令后八地中， 一切諸所行， 自然得清凈。 遠行地難過， 大智力所能， 如二國中間， 難可得過度。 在於七地中， 不污如聖王， 雖住於此道， 不名一切過。 若到于第八， 菩薩智慧地， 爾時過意界， 住于智業中。 如梵王觀世， 不得名為人， 菩薩罪不污， 如蓮華在水。 菩薩住是地， 過諸貪慾等， 不名有煩惱， 亦不名滅盡。 入是正道中， 無有諸煩惱， 愿求佛道故， 不得名盡者。 于諸世間中， 經書技藝事， 文頌咒術等， 自然能明瞭。 修習諸禪定， 及諸神通等， 無量心利世， 是事皆能起。 爾時此菩薩， 過於二乘行， 安住第七地， 菩薩諸行中。 以初發心時， 大願力故勝， 今於此地中， 自以智慧力。 猶如國王子， 生時姓尊貴
【現代漢語翻譯】 現代漢語譯本 所有念頭都能被攝持， 源於廣大的誓願，因為緣于偉大的佛法。 初地（菩薩修行第一階段）中的功德，被稱為具足。 第二地名為，去除所有心中的污垢和惡念。 第三地誓願更加明晰，第四地進入修行之道。 第五地隨順世俗而行，第六地深入佛法。 獲得無生之相的體悟，並逐漸增長。 第七地集聚一切，具足菩提（覺悟）的組成部分， 能夠生起各種功德，以及一切誓願。 這些功德，使得後來的第八地中， 一切所行，自然而然地清凈。 遠行地（菩薩修行第七階段）難以超越，唯有大智慧的力量才能做到， 如同兩個國家之間，難以跨越。 處於第七地中，不被污染如同聖王， 雖然安住於此道，但不被認為有任何過失。 如果到達第八地，菩薩的智慧之地， 那時超越了意念的界限，安住于智慧的行動中。 如同梵天王觀察世間，不能被稱作凡人， 菩薩的罪過不會被污染，如同蓮花在水中。 菩薩安住於此地，超越了各種貪慾等， 不被認為有煩惱，也不被認為已經滅盡。 進入這條正道中，沒有各種煩惱， 因為誓願追求佛道，所以不被認為是已經滅盡。 在世間的一切事物中，經書、技藝等， 文章、頌歌、咒術等，自然能夠明瞭。 修習各種禪定，以及各種神通等， 以無量的心利益世間，這些事情都能夠做到。 那時這位菩薩，超越了二乘（聲聞、緣覺）的修行， 安住在第七地，菩薩的各種修行中。 因為最初發心時，大願力的殊勝， 如今在此地中，憑藉自身的智慧力量。 猶如國家的王子，出生時就姓氏尊貴。
【English Translation】 English version All thoughts can be contained, Arising from vast vows, because they are connected to the great Dharma. The merits in the first Bhumi (first stage of Bodhisattva practice) are called complete. The second Bhumi is named, removing all defilements and evils in the mind. The third Bhumi's vows become clearer, the fourth Bhumi enters the path of practice. The fifth Bhumi acts in accordance with the world, the sixth Bhumi delves into the profound Dharma. Attaining the realization of no-birth, and gradually increasing. The seventh Bhumi gathers everything, possessing the components of Bodhi (enlightenment), Able to generate various merits, as well as all vows. These merits, cause all actions in the later eighth Bhumi, To naturally become pure. The Far-Going Bhumi (seventh stage of Bodhisattva practice) is difficult to surpass, only the power of great wisdom can do it, Like between two countries, difficult to cross. Being in the seventh Bhumi, not defiled like a holy king, Although dwelling in this path, not considered to have any faults. If reaching the eighth Bhumi, the wisdom ground of the Bodhisattva, Then surpassing the boundaries of thought, dwelling in the actions of wisdom. Like the Brahma King observing the world, cannot be called an ordinary person, The Bodhisattva's sins are not defiled, like a lotus in water. The Bodhisattva dwells in this ground, surpassing all desires, etc., Not considered to have afflictions, nor considered to have been extinguished. Entering this right path, there are no afflictions, Because of the vow to seek the Buddha's path, not considered to have been extinguished. In all things of the world, scriptures, skills, etc., Writings, songs, mantras, etc., can naturally be understood. Practicing various Samadhi (meditative absorption), and various supernatural powers, etc., Benefiting the world with immeasurable minds, these things can all be done. At that time, this Bodhisattva, surpasses the practice of the two vehicles (Shravakas and Pratyekabuddhas), Dwelling in the seventh Bhumi, in the various practices of the Bodhisattva. Because of the superiority of the great vow power when first aspiring, Now in this ground, relying on the power of one's own wisdom. Like a prince of a country, whose surname is noble at birth.
， 后以功行成， 于諸人中尊。 住此得深智， 轉發勝精進， 唸唸入寂滅， 而亦不取證。 如人善乘船， 入于大海中， 雖行深水難， 而不為所害。 菩薩行轉勝， 方便智慧故， 功德悉備足， 非世所能知。 供養無量佛， 其心轉清凈， 如真金雜寶， 間錯而莊嚴。 得佛智慧光， 干諸愛潤水， 猶如日光明， 消涸于泥澇。 住是地多作， 他化自在王， 諸根悉猛利， 通達諸道果。 若欲勤精進， 得見百千億， 那由他諸佛， 願力復過是。 七地智慧凈， 人天及二乘， 皆非其境界， 今已略說竟。」◎
大方廣佛華嚴經卷第二十五 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二十六
東晉天竺三藏佛馱跋陀羅譯◎
十地品第二十二之四
他化自在王， 諸天及菩薩， 聞說此上行， 心皆大歡喜。 雨上妙華香， 幡蓋寶瓔珞， 真妙摩尼珠， 散佛及大眾。 天女于空中， 作種種妓樂， 供養于如來， 並及諸菩薩。 同以微妙音， 歌頌佛功德： 「一切智慧者， 眾生中最尊， 哀愍世間
【現代漢語翻譯】 現代漢語譯本 之後憑藉功德修行圓滿，在眾人之中最為尊貴。 安住於此地獲得深邃的智慧，發起更加殊勝的精進， 唸唸之間進入寂滅之境，卻也不執著于證得果位。 如同善於駕船的人，進入大海之中， 即使在深水險境中航行，也不會因此受到傷害。 菩薩的修行更加殊勝，因為有方便和智慧的緣故， 功德全部具備充足，不是世俗所能瞭解的。 供養無量諸佛，他們的心更加清凈， 如同真金和雜寶，交錯鑲嵌而顯得莊嚴。 獲得佛陀的智慧之光，能使愛慾的滋潤之水乾涸， 猶如太陽的光明，能使泥濘的積水消散。 安住於此地，多化現為他化自在王（欲界第六天之主）， 諸根都變得猛利，通達一切道果。 如果想要勤奮精進，就能見到百千億那由他（數量單位，表示極大的數目）諸佛， 他們的願力還超過這些。 第七地的智慧清凈，人天以及二乘（聲聞乘和緣覺乘）之人， 都不是其境界所能及的，現在已經簡略地說完了。」
《大方廣佛華嚴經》卷第二十五 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十六
東晉天竺三藏佛馱跋陀羅譯
十地品第二十二之四
他化自在王（欲界第六天之主），諸天以及菩薩， 聽聞宣說這殊勝的修行，心中都非常歡喜。 降下最美好的花香，幡蓋寶瓔珞， 珍貴美妙的摩尼寶珠，散佈在佛陀和大眾身上。 天女在空中，演奏各種各樣的音樂， 供養如來，以及諸位菩薩。 一同用微妙的音聲，歌頌佛陀的功德： 『一切智慧者，在眾生之中最為尊貴， 哀憫世間'
【English Translation】 English version Afterwards, through the completion of meritorious practices, one becomes the most honored among all beings. Dwelling in this stage, one attains profound wisdom, and generates even more superior diligence. In every moment, one enters into the state of quiescence, yet does not cling to the attainment of realization. It is like a person who is skilled at sailing a boat, entering into the great ocean, Even when navigating through deep and difficult waters, one will not be harmed by them. The practice of a Bodhisattva becomes even more superior, due to the skillful means and wisdom, All merits are fully equipped, which is beyond the understanding of the mundane world. Having made offerings to immeasurable Buddhas, their minds become even more pure, Like genuine gold and various treasures, interspersed and adorned with splendor. Having obtained the light of the Buddha's wisdom, it dries up the moisture of desire, Just like the light of the sun, which dissipates the muddy puddles. Dwelling in this stage, one often manifests as the Paranirmitavasavartin King (the lord of the sixth heaven of the desire realm), All faculties become sharp and keen, and one thoroughly understands all the fruits of the path. If one wishes to diligently strive forward, one can see hundreds of thousands of millions of nayutas (a unit of large number) of Buddhas, And their vows surpass even these. The wisdom of the seventh stage is pure, and beings in the human and heavenly realms, as well as those of the two vehicles (Sravaka and Pratyekabuddha), Are all beyond its scope, and now it has been briefly explained.』
The Avatamsaka Sutra, Volume 25 Taisho Tripitaka Volume 09, No. 0278, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 26
Translated by Tripitaka Buddhabhadra of Eastern Jin Dynasty
Chapter 22, The Ten Stages, Part Four
The Paranirmitavasavartin King (the lord of the sixth heaven of the desire realm), the devas, and the Bodhisattvas, Upon hearing the exposition of this superior practice, their hearts are filled with great joy. They rain down the most exquisite flowers and fragrances, banners, canopies, jeweled necklaces, And precious and wonderful mani jewels, scattering them upon the Buddha and the assembly. Celestial maidens in the sky, play various kinds of music, Making offerings to the Tathagata, as well as all the Bodhisattvas. Together, with subtle and wonderful voices, they sing praises of the Buddha's merits: 『The one with all wisdom, the most honored among all beings, Has compassion for the world』
故， 現諸神通力， 華香珍寶等， 皆出如是音。 於一微塵中， 各示那由他， 無量數諸佛， 于中而說法。 於一微塵中， 見無量佛國， 須彌金剛圍， 世間不迫迮。 於一微塵中， 見有三惡道， 天人阿修羅， 各各受業報。 聞諸佛國中， 一切佛妙音， 轉無上法輪， 隨應眾生心。 諸佛世界中， 眾生身種種， 隨國土眾生， 示現種種身。 一切諸天人， 皆悉同止住， 佛先觀察已， 然後為說法。 眾生悉知見， 微塵中佛國， 亦觀曠大剎， 以佛威神故。 佛現如是等， 種種神通力， 若為眾生說， 是事不可盡。」 以是微妙音， 稱歎於世尊， 心皆大歡喜， 默然而觀佛。 解脫月菩薩， 請金剛藏言： 「佛子愿演說， 入於八地行。」◎
◎金剛藏菩薩言：「佛子！菩薩摩訶薩已習七地微妙行慧，方便道凈，善集助道法，具大願力；諸佛神力所護，自善根得力，常念隨順如來力、無畏、不共法、直心、深心、清凈，成就福德智慧，大慈大悲，不捨眾生，修行無量智道。入諸法本來無生、無起、無相、無成、無壞、無來、無去、無初、無中、無後，入如來智，一切心、
【現代漢語翻譯】 現代漢語譯本 因此，佛展現各種神通力量，花香、珍寶等都發出這樣的聲音。 在一個微塵中，各自示現無數（那由他）的佛，在其中說法。 在一個微塵中，見到無數的佛國，須彌山、金剛山圍繞，世間並不顯得擁擠。 在一個微塵中，見到有三惡道，天人、阿修羅各自承受業報。 聽到諸佛國中，一切佛的微妙聲音，轉動無上的法輪，隨順眾生的心意。 在諸佛世界中，眾生的身體各不相同，隨著國土眾生的不同，示現各種不同的身體。 一切天人和眾生都共同居住，佛先觀察之後，然後為他們說法。 眾生都知曉並見到，微塵中的佛國，也看到廣大的剎土，這是因為佛的威神力量。 佛展現這樣種種的神通力量，如果要為眾生講述，這件事是說不盡的。 用這微妙的聲音，稱讚世尊，心中都非常歡喜，默默地觀看佛。 解脫月菩薩，請問金剛藏菩薩說：『佛子，希望您能演說，進入八地菩薩的修行。』 金剛藏菩薩說：『佛子！菩薩摩訶薩已經修習了七地微妙的修行智慧，方便道清凈，善於積累助道之法，具足大願力；諸佛神力所護持，自己善根的力量，常常憶念隨順如來的十力、四無畏、十八不共法，以正直的心、深邃的心、清凈的心，成就福德智慧，大慈大悲，不捨棄眾生，修行無量智慧之道。進入諸法本來無生、無起、無相、無成、無壞、無來、無去、無初、無中、無後，進入如來的智慧，一切心、
【English Translation】 English version Therefore, the Buddha manifests various supernatural powers, and flowers, fragrances, and treasures all emit such sounds. In a single mote of dust, each shows countless (nayuta) Buddhas, who preach the Dharma within. In a single mote of dust, one sees countless Buddha lands, surrounded by Mount Sumeru and Vajra mountains, yet the world does not seem crowded. In a single mote of dust, one sees the three evil realms, with gods, humans, and asuras each receiving the karmic consequences. Hearing the wonderful sounds of all the Buddhas in the Buddha lands, turning the unsurpassed Dharma wheel, in accordance with the minds of sentient beings. In the Buddha worlds, the bodies of sentient beings are diverse, and according to the different lands and beings, various bodies are manifested. All gods, humans, and beings dwell together, and the Buddha first observes them, then teaches the Dharma to them. Sentient beings all know and see the Buddha lands within the motes of dust, and also see the vast lands, due to the Buddha's majestic power. The Buddha manifests such various supernatural powers, and if one were to explain it to sentient beings, it would be inexhaustible. With these wonderful sounds, they praise the World Honored One, their hearts filled with great joy, silently gazing at the Buddha. Bodhisattva Liberation Moon, asked Bodhisattva Vajragarbha, saying: 'Son of Buddha, may you expound on the practice of entering the eighth bhumi (stage of a Bodhisattva).' Bodhisattva Vajragarbha said: 'Son of Buddha! Bodhisattva Mahasattvas have already practiced the subtle wisdom of the seventh bhumi, their skillful means are pure, they are skilled in accumulating the aids to enlightenment, and possess great vows; they are protected by the divine power of the Buddhas, and through the power of their own good roots, they constantly remember and follow the Tathagata's ten powers, four fearlessnesses, eighteen unshared qualities, with upright minds, profound minds, and pure minds, they achieve merit and wisdom, great compassion, and do not abandon sentient beings, practicing the path of immeasurable wisdom. They enter the original non-arising, non-origination, non-form, non-becoming, non-destruction, non-coming, non-going, non-beginning, non-middle, non-end of all dharmas, entering the wisdom of the Tathagata, all minds,
意、識憶想分別，無所貪著；一切法如虛空性，是名菩薩得無生法忍，入第八地。入不動地，名為深行菩薩，一切世間所不能測，離一切相，離一切想、一切貪著，一切聲聞辟支佛所不能壞，深大遠離而現在前。譬如比丘，得於神通，心得自在，次第乃入滅盡定，一切動心，憶想分別，皆悉盡滅。菩薩亦如是，菩薩住是地，諸勤方便身口意行，皆悉息滅，住大遠離。如人夢中欲渡深水，發大精進，施大方便，未渡之間，忽然便覺，諸方便事，皆悉放舍。菩薩亦如是，從初已來，發大精進，廣修道行，至不動地，一切皆舍，不行二心，諸所憶想，不復現前。譬如生梵世者，欲界煩惱不現在前。菩薩亦如是，住不動地，一切心、意、識，不現在前，乃至佛心、菩提心、涅槃心尚不現前，何況當生諸世間心？
「佛子！是菩薩隨順是地，以本願力故。又諸佛為現其身，住在諸地法流水中，與如來智慧為作因緣。諸佛皆作是言：『善哉！善哉！善男子！汝得是第一忍，順一切佛法。』
「善男子！我有十力、四無所畏、十八不共法，汝今未得為得，是故，勤加精進，亦莫舍此忍門。善男子！汝雖得此第一甚深寂滅解脫，一切凡夫離寂滅法，常為煩惱覺觀所害，汝當愍此一切眾生。又，善男子！汝應念本所愿，欲利
【現代漢語翻譯】 現代漢語譯本：對於意（manas，意識）、識（vijnana，識別）、憶想（smrti-samjna，記憶和概念）的分別，沒有任何貪戀執著；一切法的本性如同虛空，這被稱為菩薩獲得無生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟），進入第八地（不動地）。進入不動地，被稱為深行菩薩，一切世間都無法測度，遠離一切相（nimitta，表象），遠離一切想（samjna，概念）、一切貪著，一切聲聞（sravaka，聽聞佛法者）、辟支佛（pratyekabuddha，獨覺者）都無法破壞，深遠的遠離而現在眼前。譬如比丘（bhiksu，出家修行者）獲得神通（abhijna，超自然能力），心意自在，次第進入滅盡定（nirodha-samapatti，止息一切感受和概念的禪定），一切動心、憶想分別，都完全止滅。菩薩也是如此，菩薩安住於此地，所有勤奮方便的身口意行，都完全止息，安住于大遠離。如同有人在夢中想要渡過深水，發起大精進，施展大方便，在未渡過之前，忽然醒來，所有方便之事，都完全放下。菩薩也是如此，從最初以來，發起大精進，廣泛修習道行，到達不動地，一切都放下，不再有二心，所有憶想，不再現前。譬如生於梵世（brahmaloka，色界天）者，欲界（kamadhatu，慾望界）的煩惱不再現前。菩薩也是如此，安住于不動地，一切心、意、識，不再現前，乃至佛心、菩提心（bodhicitta，成佛之心）、涅槃心（nirvana，寂滅）尚且不現前，何況會生起世間的心呢？ 佛子！這位菩薩隨順此地，因為本願力的緣故。而且諸佛會顯現其身，安住在諸地法流水中，與如來的智慧結下因緣。諸佛都這樣說：『善哉！善哉！善男子！你獲得了這第一忍，順應一切佛法。』 善男子！我具有十力（dasabala，佛的十種力量）、四無所畏（catuh-vaisaradya，佛的四種無畏）、十八不共法（avenika-buddha-dharma，佛獨有的十八種功德），你現在尚未獲得，要當作已經獲得，因此，要勤加精進，也不要捨棄這忍門。善男子！你雖然獲得了這第一甚深寂滅解脫，一切凡夫都遠離寂滅之法，常常被煩惱覺觀所傷害，你應該憐憫這一切眾生。而且，善男子！你應該憶念本來的願望，想要利益
【English Translation】 English version: Regarding the distinctions of manas (mind), vijnana (consciousness), and smrti-samjna (memory and conceptualization), there is no attachment or clinging; all dharmas (phenomena) are like the nature of emptiness. This is called a Bodhisattva attaining the Anutpattika-dharma-ksanti (the acceptance of the non-arising of dharmas), entering the eighth bhumi (immovable ground). Entering the immovable ground, they are called a profound-practice Bodhisattva, immeasurable by all the world, free from all nimitta (signs), free from all samjna (concepts), all attachments, and indestructible by all sravakas (hearers), pratyekabuddhas (solitary realizers), profoundly distant and yet present. For example, a bhiksu (monk) who has attained abhijna (supernormal powers), whose mind is free, gradually enters nirodha-samapatti (cessation of perception and feeling), where all moving thoughts, memories, and distinctions are completely extinguished. A Bodhisattva is also like this. When a Bodhisattva dwells in this ground, all diligent and skillful actions of body, speech, and mind are completely ceased, dwelling in great remoteness. It is like a person in a dream who wants to cross deep water, makes great effort, and applies great skill, but before crossing, suddenly awakens, and all skillful actions are completely abandoned. A Bodhisattva is also like this. From the beginning, they make great effort, widely cultivate the path, and upon reaching the immovable ground, they abandon everything, no longer having dualistic thoughts, and all memories no longer arise. For example, one who is born in the brahmaloka (Brahma heaven) no longer has the afflictions of the kamadhatu (desire realm). A Bodhisattva is also like this. Dwelling in the immovable ground, all mind, manas, and vijnana no longer arise, and even the Buddha-mind, bodhicitta (mind of enlightenment), and nirvana (cessation) mind do not arise, how much less would worldly minds arise? O son of Buddha! This Bodhisattva follows this ground because of their original vows. Moreover, all Buddhas manifest their bodies, dwelling in the flow of dharma in all the grounds, creating conditions for the wisdom of the Tathagata. All Buddhas say, 'Excellent! Excellent! Good man! You have attained this first acceptance, in accordance with all the Buddha's teachings.' Good man! I have the ten powers (dasabala), the four fearlessnesses (catuh-vaisaradya), and the eighteen unique qualities (avenika-buddha-dharma). You have not yet attained them, but consider them as attained. Therefore, diligently strive and do not abandon this gate of acceptance. Good man! Although you have attained this first profound and tranquil liberation, all ordinary beings are far from the tranquil dharma and are constantly harmed by afflictions and perceptions. You should have compassion for all these beings. Moreover, good man! You should remember your original vows, desiring to benefit
益眾生，欲得不可思議智慧門。又，善男子！一切法性、一切法相、有佛、無佛，常住不異。一切如來不以得此法故，說名為佛，聲聞、辟支佛亦得此寂滅無分別法。善男子！汝觀我等無量清凈身相、無量智慧、無量清凈國土、無量方便、無量圓光、無量凈音，汝今應起如是等事。又，善男子！汝今適得此一法明，所謂一切法，寂滅無有分別，我等所得無量無邊，汝應精勤起此諸法。善男子！十方無量國土、無量眾生、無量諸法差別，汝應如實通達是事，隨順如是智。是菩薩諸佛與如是等無量無邊起智慧門因緣，以此無量門故，是菩薩能起無量智業，皆悉成就。
「諸佛子！若諸佛不與菩薩起智慧門者，是菩薩畢竟取于涅槃，棄捨利益一切眾生，以諸佛與此無量無邊起智慧門故，於一念中所生智慧，比從初地已來乃至七地，百分不及一，無量無邊阿僧祇分不及一，乃至算數譬諭所不能及，所以者何？先以一身修集功德，今此地中，得無量身，修菩薩道，以無量音聲、無量智慧、無量生處、無量清凈國土、無量教化眾生，供養給侍無量諸佛，隨順無量佛法、無量神通力、無量大會差別、無量身口意業，集一切菩薩所行道，以不動法故。佛子！譬人乘船，欲渡大海，未至大海，多用功力，入海以風，無復艱礙，一日
【現代漢語翻譯】 現代漢語譯本 爲了利益眾生，想要獲得不可思議的智慧之門。還有，善男子！一切法的本性、一切法的現象，無論有佛還是無佛，都是恒常不變的。一切如來不是因為獲得了這個法才被稱為佛，聲聞（sravaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）也獲得了這種寂滅無分別的法。善男子！你看看我們無量清凈的身相、無量的智慧、無量清凈的國土、無量的方便、無量的圓光、無量清凈的聲音，你現在應該發起像這樣的事情。還有，善男子！你現在剛剛獲得了一種法明，那就是一切法都是寂滅的，沒有分別。我們所獲得的無量無邊，你應該精勤地發起這些法。善男子！十方無量的國土、無量的眾生、無量諸法的差別，你應該如實地通達這些事情，隨順這樣的智慧。這些菩薩和諸佛就是以這樣無量無邊的因緣來開啟智慧之門，因為有了這無量的門，這些菩薩才能發起無量的智慧事業，全部都能成就。 諸佛子！如果諸佛不給菩薩開啟智慧之門，這些菩薩最終就會進入涅槃，放棄利益一切眾生。因為諸佛給予了這無量無邊的開啟智慧之門，在一念之間所產生的智慧，比從初地（菩薩修行階位的第一階段）開始到七地（菩薩修行階位的第七階段）所積累的智慧，百分之一都比不上，無量無邊的阿僧祇分之一都比不上，甚至用算數和比喻都無法表達。這是為什麼呢？之前用一個身體修集功德，現在在這個階段，獲得了無量的身體，修行菩薩道，用無量的聲音、無量的智慧、無量的生處、無量清凈的國土、無量教化眾生，供養侍奉無量的諸佛，隨順無量的佛法、無量的神通力、無量的大會差別、無量的身口意業，聚集一切菩薩所修行的道，因為不動的法。佛子！譬如有人乘船，想要渡過大海，在沒有到達大海之前，需要花費很多力氣，進入大海之後，藉助風力，就沒有什麼困難了，一天
【English Translation】 English version To benefit all beings, desiring to attain the gate of inconceivable wisdom. Furthermore, good man! The nature of all dharmas, the characteristics of all dharmas, whether there is a Buddha or not, are always abiding and unchanging. All Tathagatas are not called Buddhas because they have attained this dharma; Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary realizers) also attain this quiescent, non-discriminating dharma. Good man! Observe our immeasurable pure forms, immeasurable wisdom, immeasurable pure lands, immeasurable skillful means, immeasurable radiant light, and immeasurable pure sounds. You should now initiate such things. Furthermore, good man! You have just now attained this one dharma illumination, which is that all dharmas are quiescent and without discrimination. What we have attained is immeasurable and boundless; you should diligently initiate these dharmas. Good man! The immeasurable lands of the ten directions, immeasurable beings, and immeasurable differences in dharmas, you should truly understand these things and accord with such wisdom. These Bodhisattvas and Buddhas, through such immeasurable and boundless causes and conditions, open the gate of wisdom. Because of these immeasurable gates, these Bodhisattvas can initiate immeasurable wisdom activities, and all will be accomplished. Oh sons of the Buddhas! If the Buddhas do not open the gate of wisdom for the Bodhisattvas, these Bodhisattvas would ultimately enter Nirvana, abandoning the benefit of all beings. Because the Buddhas have given this immeasurable and boundless gate of wisdom, the wisdom generated in a single thought is incomparable to the wisdom accumulated from the first Bhumi (the first stage of a Bodhisattva's path) up to the seventh Bhumi (the seventh stage of a Bodhisattva's path), not even one percent, not even one part of immeasurable and boundless Asamkhyas, and cannot even be expressed by numbers or metaphors. Why is this so? Previously, one body was used to accumulate merit, but now, in this stage, one obtains immeasurable bodies, practices the Bodhisattva path, with immeasurable sounds, immeasurable wisdom, immeasurable birth places, immeasurable pure lands, immeasurable teachings to beings, offering and serving immeasurable Buddhas, according with immeasurable Buddha dharmas, immeasurable supernatural powers, immeasurable differences in assemblies, immeasurable actions of body, speech, and mind, gathering all the paths practiced by Bodhisattvas, because of the unmoving dharma. Oh sons of the Buddhas! It is like a person taking a boat, wanting to cross the great ocean. Before reaching the ocean, much effort is needed, but upon entering the ocean, with the help of the wind, there are no more difficulties, and in one day
之行，過先功力，于百千歲所不能及；菩薩亦如是，多集善根，乘大乘船，入菩薩所行大智慧海，不施功力，能近一切諸佛智慧，比本所行，若一劫、若百千萬劫所不能及。
「佛子！菩薩摩訶薩至第八地，從大方便慧生，無功用心，在菩薩道，思惟諸佛智慧勢力，知世界生、世界滅、世界成、世界壞，知以何業因緣集故世界成，何業因緣滅故世界壞。是菩薩知地、水、火、風性，小相、中相、無量相、差別相，知微塵細相，知微塵差別相，於一世界中所有微塵差別，皆悉能知，此一世界所有地、水、火、風，若干微塵，皆悉能知。知寶物若干微塵，眾生身若干微塵，世界中萬物微塵差別，分別眾生大身、小身，以若干微塵成，地獄身、畜生身、餓鬼身，以若干微塵成，阿修羅身、天身，以若干微塵成，皆悉了知。是菩薩入如是分別微塵智，知欲、色、無色界壞，知欲、色、無色界成，知欲、色、無色界成壞，知欲、色、無色界小相、中相、無量相，知欲、色、無色界差別相，如是知三界，是名菩薩教化眾生。助智明分，善分別眾生身，善觀所應生處，隨眾生生處，隨眾生身而為受身，是菩薩現身遍滿三千大千世界，隨眾生身，各各差別。譬如日月，於一切水皆現其像，若二若三，乃至無量無邊不可思議不可說
【現代漢語翻譯】 現代漢語譯本：修行者，憑藉先前積累的功德力量，所達到的境界是百千歲都無法企及的；菩薩也是如此，積累大量的善根，乘坐大乘之船，進入菩薩所修的大智慧之海，不費吹灰之力，就能接近一切諸佛的智慧，這比他們原本的修行，無論是經歷一劫還是百千萬劫都無法達到的境界。 『佛子！菩薩摩訶薩到達第八地時，從大方便智慧中產生，無需刻意用心，在菩薩道上，思惟諸佛的智慧和力量，瞭解世界的產生、世界的滅亡、世界的形成、世界的毀壞，知道以何種業因緣的聚集導致世界形成，以何種業因緣的消滅導致世界毀壞。這位菩薩瞭解地、水、火、風的性質，小相、中相、無量相、差別相，瞭解微塵的細微之相，瞭解微塵的差別之相，對於一個世界中所有微塵的差別，都能完全瞭解，這個世界中所有的地、水、火、風，有多少微塵，都能完全瞭解。瞭解寶物有多少微塵，眾生的身體有多少微塵，世界中萬物的微塵差別，分別眾生的大身、小身，由多少微塵構成，地獄身、畜生身、餓鬼身，由多少微塵構成，阿修羅身、天身，由多少微塵構成，都能完全瞭解。這位菩薩進入如此分別微塵的智慧，瞭解欲界、色界、無色界的壞滅，瞭解欲界、色界、無色界的形成，瞭解欲界、色界、無色界的形成和壞滅，瞭解欲界、色界、無色界的小相、中相、無量相，瞭解欲界、色界、無色界的差別相，如此瞭解三界，這稱為菩薩教化眾生。輔助智慧的明晰部分，善於分別眾生的身體，善於觀察眾生應該投生之處，隨著眾生的投生之處，隨著眾生的身體而接受身體，這位菩薩顯現的身形遍滿三千大千世界，隨著眾生的身體，各有差別。譬如日月，在一切水中都顯現其影像，無論是兩個、三個，乃至無量無邊不可思議不可說。』
【English Translation】 English version: A practitioner, through the power of previous merits, achieves a state that cannot be reached in hundreds of thousands of years; a Bodhisattva is also like this, accumulating vast roots of goodness, riding the great vehicle, entering the sea of great wisdom practiced by Bodhisattvas, without exerting effort, they can approach the wisdom of all Buddhas, which is beyond what they could achieve through their original practice, whether it be one kalpa or hundreds of millions of kalpas. 'Buddha-son! When a Bodhisattva Mahasattva reaches the eighth ground, they arise from great expedient wisdom, without deliberate effort, on the Bodhisattva path, contemplating the wisdom and power of all Buddhas, understanding the arising of the world, the destruction of the world, the formation of the world, the decay of the world, knowing what karmic causes lead to the formation of the world, and what karmic causes lead to the destruction of the world. This Bodhisattva understands the nature of earth, water, fire, and wind, their small aspects, medium aspects, immeasurable aspects, and differentiated aspects, understands the subtle aspects of dust particles, understands the differentiated aspects of dust particles, and fully understands the differences of all dust particles in a world, fully understands how many dust particles there are in all the earth, water, fire, and wind of this world. They understand how many dust particles there are in treasures, how many dust particles there are in the bodies of sentient beings, the differences in dust particles of all things in the world, distinguishing the large and small bodies of sentient beings, how many dust particles make up the hellish bodies, animal bodies, and hungry ghost bodies, how many dust particles make up the Asura bodies and heavenly bodies, they fully understand all of this. This Bodhisattva enters such wisdom of distinguishing dust particles, understands the destruction of the desire realm, form realm, and formless realm, understands the formation of the desire realm, form realm, and formless realm, understands the formation and destruction of the desire realm, form realm, and formless realm, understands the small aspects, medium aspects, and immeasurable aspects of the desire realm, form realm, and formless realm, understands the differentiated aspects of the desire realm, form realm, and formless realm, thus understanding the three realms, this is called a Bodhisattva teaching sentient beings. Assisting the clear part of wisdom, they are skilled in distinguishing the bodies of sentient beings, skilled in observing where sentient beings should be reborn, following the rebirth of sentient beings, following the bodies of sentient beings to receive bodies, the body manifested by this Bodhisattva pervades the three thousand great thousand worlds, with differences according to the bodies of sentient beings. Just like the sun and moon, their images appear in all waters, whether it be two, three, or even immeasurable, boundless, inconceivable, and inexpressible.'
三千大千世界，身遍其中，隨眾生身差別而為受身。是菩薩成就如是智慧，於一世界，身不動搖，乃至不可說諸佛世界，隨眾生身，隨所信樂，于佛大會而現身像，若於沙門中示沙門形色，婆羅門中示婆羅門形色，剎利中示剎利形色，居士中示居士形色，四天王中、帝釋中、魔中、梵天中示梵天形色，乃至阿迦膩吒天中示阿迦膩吒形色，以聲聞乘度者示聲聞形色，以辟支佛乘度者示辟支佛形色，以菩薩乘度者示菩薩形色，以佛身度者示佛身形色；所有不可說諸佛國中，隨眾生身，信樂差別，現為受身，而實遠離身相差別，常住平等。是菩薩知眾生身、知國土身、知業報身、知聲聞身、知辟支佛身、知菩薩身、知如來身、知智身、知法身、知虛空身，是菩薩如是知眾生深心所樂。若於眾生身作己身、若於眾生身作國土身、業報身、聲聞身、辟支佛身、菩薩身、如來身、智身、法身、虛空身，若於國土身作己身、業報身、乃至虛空身，若於業報身作己身乃至虛空身，若於己身作眾生身、國土身、業報身、聲聞身、辟支佛身、菩薩身、如來身、智身、法身、虛空身，是菩薩知眾生集業身、報身、煩惱身、色身、無色身，諸佛國土，小相、中相、無量相、垢相、凈相、廣相、倒相、平相、方差別相，知業報身假名差別、聲聞身
【現代漢語翻譯】 現代漢語譯本：菩薩的身形遍佈三千大千世界，隨著眾生身形的差異而顯現不同的受生之身。這是菩薩成就的智慧，即使身處一個世界，他的身體也不會動搖，乃至在不可說的諸佛世界中，他都能隨著眾生的身形和信仰喜好，在佛的集會中顯現身形。如果是在沙門（出家修行者）中，就顯現沙門的形色；在婆羅門（祭司）中，就顯現婆羅門的形色；在剎利（武士）中，就顯現剎利的形色；在居士（在家信徒）中，就顯現居士的形色；在四天王（佛教護法神）中、帝釋（天神之王）中、魔（惡神）中、梵天（色界天神）中，就顯現梵天的形色，乃至在阿迦膩吒天（色界最高天）中，就顯現阿迦膩吒天的形色。對於以聲聞乘（小乘佛教）度化的人，就顯現聲聞的形色；對於以辟支佛乘（緣覺乘）度化的人，就顯現辟支佛的形色；對於以菩薩乘（大乘佛教）度化的人，就顯現菩薩的形色；對於以佛身度化的人，就顯現佛的身形。在所有不可說的諸佛國土中，菩薩都隨著眾生的身形和信仰喜好，顯現受生之身，但實際上他遠離了身形的差別，常住于平等之中。這位菩薩了知眾生的身形、國土的身形、業報的身形、聲聞的身形、辟支佛的身形、菩薩的身形、如來的身形、智慧的身形、法身的身形、虛空的身形。這位菩薩如此了知眾生內心深處的喜好。如果將眾生的身形看作自己的身形，或者將眾生的身形看作國土的身形、業報的身形、聲聞的身形、辟支佛的身形、菩薩的身形、如來的身形、智慧的身形、法身的身形、虛空的身形；如果將國土的身形看作自己的身形、業報的身形，乃至虛空的身形；如果將業報的身形看作自己的身形乃至虛空的身形；如果將自己的身形看作眾生的身形、國土的身形、業報的身形、聲聞的身形、辟支佛的身形、菩薩的身形、如來的身形、智慧的身形、法身的身形、虛空的身形。這位菩薩了知眾生集聚的業身、報身、煩惱身、色身、無色身，以及諸佛國土的小相、中相、無量相、垢相、凈相、廣相、倒相、平相、方差別相，了知業報身假名的差別、聲聞身 現代漢語譯本：的差別。
【English Translation】 English version: The Bodhisattva's body pervades the three thousand great thousand worlds, taking on different forms of embodiment according to the differences in the bodies of sentient beings. This is the wisdom achieved by the Bodhisattva. Even when in one world, his body does not move, and even in the ineffable Buddha worlds, he can manifest his form in the Buddha assemblies according to the forms and faith preferences of sentient beings. If among the Shramanas (ascetics), he manifests the form of a Shramana; among the Brahmins (priests), he manifests the form of a Brahmin; among the Kshatriyas (warriors), he manifests the form of a Kshatriya; among the householders, he manifests the form of a householder; among the Four Heavenly Kings, Indra, Mara, and Brahma, he manifests the form of Brahma, and even in the Akanistha Heaven, he manifests the form of an Akanistha. For those who are to be liberated by the Sravaka Vehicle (Hinayana Buddhism), he manifests the form of a Sravaka; for those who are to be liberated by the Pratyekabuddha Vehicle (Independent Buddha Vehicle), he manifests the form of a Pratyekabuddha; for those who are to be liberated by the Bodhisattva Vehicle (Mahayana Buddhism), he manifests the form of a Bodhisattva; for those who are to be liberated by the Buddha's body, he manifests the form of a Buddha. In all the ineffable Buddha lands, the Bodhisattva manifests his embodied form according to the forms and faith preferences of sentient beings, but in reality, he is far from the differences in form and always abides in equality. This Bodhisattva knows the bodies of sentient beings, the bodies of lands, the bodies of karmic retribution, the bodies of Sravakas, the bodies of Pratyekabuddhas, the bodies of Bodhisattvas, the bodies of Tathagatas, the bodies of wisdom, the bodies of Dharma, and the bodies of emptiness. This Bodhisattva thus knows the deep desires of sentient beings. If one regards the bodies of sentient beings as one's own body, or regards the bodies of sentient beings as the bodies of lands, the bodies of karmic retribution, the bodies of Sravakas, the bodies of Pratyekabuddhas, the bodies of Bodhisattvas, the bodies of Tathagatas, the bodies of wisdom, the bodies of Dharma, or the bodies of emptiness; if one regards the bodies of lands as one's own body, the bodies of karmic retribution, and so on, up to the bodies of emptiness; if one regards the bodies of karmic retribution as one's own body and so on, up to the bodies of emptiness; if one regards one's own body as the bodies of sentient beings, the bodies of lands, the bodies of karmic retribution, the bodies of Sravakas, the bodies of Pratyekabuddhas, the bodies of Bodhisattvas, the bodies of Tathagatas, the bodies of wisdom, the bodies of Dharma, or the bodies of emptiness. This Bodhisattva knows the accumulated karmic bodies, the retributive bodies, the afflictive bodies, the form bodies, and the formless bodies of sentient beings, as well as the small, medium, immeasurable, defiled, pure, vast, inverted, level, and square differentiated aspects of the Buddha lands. He knows the differences in the nominal karmic retribution bodies and the Sravaka bodies. English version: differences.
假名差別、辟支佛身假名差別、菩薩身假名差別；知如來身、菩提身、愿身、化身、住持身、相好莊嚴身、勢力身、如意身、福德身、智身、法身；知智身善分別如實，知法身平等不壞相，知虛空身無量相、周遍相、無形相。是菩薩善知起如是諸身，則得命自在、心自在、財自在、業自在、生自在、愿自在、信解自在、如意自在、智自在、法自在。是菩薩得十自在，為不可思議智者、無量智者、廣智者、不可壞智者。菩薩隨如是智慧，畢竟常起無罪身業、口業、意業；身業隨智行，口業隨智行，意業隨智行。般若波羅蜜增上，大悲為首，善修方便，善起諸愿，善為諸佛神通所護，常不捨行利益眾生智，悉知無邊世界中差別事。舉要言之：菩薩住無動地，身、口、意所作，皆能集一切佛法。是菩薩住此地，離一切煩惱故，善住凈心力；心常不離道故，善住深心力；不捨眾生故，善住大悲力；救一切世間故，善住大慈力；不忘所聞法故，善住陀羅尼力；分別觀察一切佛法故，善住一切樂說力；行無邊差別世界故，善住神通力；不捨一切菩薩所行故，善住願力；修集一切佛法故，善住波羅蜜力；善起一切種智故，善住如來力。是菩薩得如是智力，示一切所作無有過咎。
「諸佛子！菩薩此地不可壞故，名為不動地；智
【現代漢語翻譯】 現代漢語譯本：知曉假名（prajñapti，概念性名稱）的差別，辟支佛（pratyekabuddha，獨覺者）身的假名差別，菩薩（bodhisattva，追求覺悟的修行者）身的假名差別；知曉如來（tathāgata，佛的稱號）身、菩提（bodhi，覺悟）身、愿身、化身、住持身、相好莊嚴身、勢力身、如意身、福德身、智身、法身；知曉智身善於如實分別，知曉法身平等不壞的相，知曉虛空身無量相、周遍相、無形相。菩薩善於知曉如何生起這些身，就能獲得命自在、心自在、財自在、業自在、生自在、愿自在、信解自在、如意自在、智自在、法自在。這位菩薩獲得十種自在，成為不可思議智者、無量智者、廣智者、不可壞智者。菩薩隨順這樣的智慧，最終常起無罪的身業、口業、意業；身業隨順智慧而行，口業隨順智慧而行，意業隨順智慧而行。般若波羅蜜（prajñāpāramitā，智慧的完美）增上，以大悲為首，善於修習方便，善於發起諸愿，善於被諸佛的神通所護，常不捨棄利益眾生的智慧，完全知曉無邊世界中的差別事。總而言之：菩薩安住于不動地，身、口、意所作，都能聚集一切佛法。這位菩薩安住於此地，因為遠離一切煩惱，所以善於安住于凈心力；因為心常不離道，所以善於安住于深心力；因為不捨棄眾生，所以善於安住于大悲力；因為救度一切世間，所以善於安住于大慈力；因為不忘所聞之法，所以善於安住于陀羅尼（dhāraṇī，總持）力；因為分別觀察一切佛法，所以善於安住於一切樂說力；因為行於無邊差別世界，所以善於安住于神通力；因為不捨棄一切菩薩所行，所以善於安住于願力；因為修集一切佛法，所以善於安住于波羅蜜力；因為善於生起一切種智，所以善於安住于如來力。這位菩薩獲得這樣的智力，所作所為沒有過失。 『諸佛子！菩薩此地不可壞故，名為不動地；智』
【English Translation】 English version: Knowing the differences in provisional names (prajñapti), the differences in provisional names of a Pratyekabuddha's (solitary enlightened one) body, the differences in provisional names of a Bodhisattva's (enlightenment-seeker) body; knowing the Tathāgata's (Buddha's title) body, the Bodhi (enlightenment) body, the vow body, the transformation body, the sustaining body, the body adorned with marks and characteristics, the power body, the wish-fulfilling body, the merit body, the wisdom body, the Dharma body; knowing that the wisdom body is good at distinguishing truthfully, knowing that the Dharma body has an equal and indestructible nature, knowing that the space body has immeasurable aspects, pervasive aspects, and formless aspects. A Bodhisattva who is good at knowing how to generate these bodies can obtain mastery over life, mastery over mind, mastery over wealth, mastery over karma, mastery over birth, mastery over vows, mastery over faith and understanding, mastery over wish fulfillment, mastery over wisdom, and mastery over Dharma. This Bodhisattva obtains ten kinds of mastery, becoming an inconceivable wise one, an immeasurable wise one, a vast wise one, and an indestructible wise one. The Bodhisattva, following such wisdom, ultimately always generates faultless actions of body, speech, and mind; actions of body follow wisdom, actions of speech follow wisdom, and actions of mind follow wisdom. With the perfection of wisdom (prajñāpāramitā) enhanced, with great compassion as the foremost, being good at practicing skillful means, being good at generating vows, being good at being protected by the supernormal powers of all Buddhas, constantly not abandoning the wisdom of benefiting sentient beings, fully knowing the differences in the boundless worlds. In short: a Bodhisattva abiding in the immovable ground, whatever is done by body, speech, and mind, can gather all the Buddha-Dharmas. This Bodhisattva, abiding in this ground, because of being free from all afflictions, is good at abiding in the power of a pure mind; because the mind is always inseparable from the path, is good at abiding in the power of a profound mind; because of not abandoning sentient beings, is good at abiding in the power of great compassion; because of saving all the world, is good at abiding in the power of great loving-kindness; because of not forgetting the Dharma that has been heard, is good at abiding in the power of dhāraṇī (retention); because of distinguishing and observing all the Buddha-Dharmas, is good at abiding in the power of all eloquent speech; because of traveling in boundless and diverse worlds, is good at abiding in the power of supernormal abilities; because of not abandoning all the practices of Bodhisattvas, is good at abiding in the power of vows; because of cultivating and gathering all the Buddha-Dharmas, is good at abiding in the power of perfections; because of being good at generating all-knowing wisdom, is good at abiding in the power of the Tathāgata. This Bodhisattva obtains such wisdom power, and all that is done has no faults. 'Oh, sons of the Buddhas! Because this ground of the Bodhisattva is indestructible, it is called the Immovable Ground; wisdom'
慧不轉故，名為不轉地；一切世間不能測知故，名威德地；無色慾故，名童真地；隨意受生故，名自在地；更不作故，名為成地；決定知故，名為究竟地；善發大愿故，名為變化地；不可壞故，名為住持地；先修善根故，名為無功力地。菩薩得如是智慧，名為入佛境界，名為佛功德所照明，名為隨佛威儀行。趣向佛法，常為諸佛神力所護，常為四天王、釋提桓因、諸梵王等之所奉迎，密跡金剛神常隨侍衛。善能出生諸禪三昧，能作無量諸身差別，于諸身中皆有勢力，得大果報神通力，于無邊三昧中得自在，能受無量記，隨眾產生就處，示成阿耨多羅三藐三菩提。是菩薩入如是大智慧，善通達諸法，常放大智光明，度無礙法界道，善知世界道差別，能示一切諸功德，隨意自在，善解先際后際，能入轉魔道智，入如來行境界，能于無邊世界行菩薩道，以不轉相故，此地名為不動。
「佛子！菩薩在不動地，善生禪定力故，常見無邊諸佛，不捨供養供給諸佛，是菩薩於一一劫、一一世界中，數百千萬億那由他無量無邊阿僧祇佛，恭敬供養，尊重讚歎，親近諸佛，從諸佛受世界差別等諸法明，是菩薩轉深入如來法藏，問世界差別事，無能盡者，乃至百千萬億劫，說不可盡。又諸善根，轉勝明凈。譬如真金，眾寶間錯，為
【現代漢語翻譯】 現代漢語譯本 智慧不被動搖，所以稱為『不動地』；一切世間都無法測知，所以稱為『威德地』；沒有（煩惱）的束縛，所以稱為『童真地』；能夠隨意受生，所以稱為『自在地』；不再造作（新的業），所以稱為『成地』；能夠確定地知曉（一切），所以稱為『究竟地』；善於發起大愿，所以稱為『變化地』；不可被破壞，所以稱為『住持地』；先前修習善根，所以稱為『無功力地』。菩薩獲得這樣的智慧，稱為進入佛的境界，稱為被佛的功德所照耀，稱為隨順佛的威儀而行。趨向佛法，常常被諸佛的神力所護佑，常常被四天王、釋提桓因（帝釋天）、諸梵王等所奉迎，密跡金剛神常常隨侍衛護。善於出生各種禪定三昧，能夠化作無量各種不同的身形，在各種身形中都具有力量，獲得巨大的果報神通力，在無邊的三昧中獲得自在，能夠接受無量的授記，隨著眾生所成就之處，示現成就阿耨多羅三藐三菩提（無上正等正覺）。這樣的菩薩進入如此廣大的智慧，善於通達諸法，常常放出大智慧的光明，度過無礙的法界之道，善於瞭解世界之道的差別，能夠示現一切諸功德，隨意自在，善於瞭解過去和未來，能夠進入轉魔的道智，進入如來的行境，能夠在無邊的世界中行菩薩道，因為不被動搖的緣故，此地稱為不動。 『佛子！』菩薩在不動地，因為善於生出禪定力，所以常常見到無邊的諸佛，不捨棄供養和供給諸佛，這樣的菩薩在每一個劫、每一個世界中，對數百千萬億那由他無量無邊的阿僧祇佛，恭敬供養，尊重讚歎，親近諸佛，從諸佛那裡接受世界差別等各種法理的開示，這樣的菩薩轉而深入如來的法藏，詢問世界差別的事情，沒有人能夠窮盡，乃至百千萬億劫，也說不完。而且各種善根，轉而更加殊勝明凈。譬如真金，與各種寶物交錯，
【English Translation】 English version Because wisdom does not waver, it is called the 'Immovable Ground'; because it cannot be fathomed by all the world, it is called the 'Ground of Majestic Virtue'; because there is no (affliction), it is called the 'Ground of Pure Innocence'; because one can be reborn at will, it is called the 'Ground of Freedom'; because one no longer creates (new karma), it is called the 'Ground of Accomplishment'; because one knows (everything) definitively, it is called the 'Ground of Ultimate Attainment'; because one is good at making great vows, it is called the 'Ground of Transformation'; because it cannot be destroyed, it is called the 'Ground of Sustenance'; because one has previously cultivated good roots, it is called the 'Ground of Effortless Power'. A Bodhisattva who attains such wisdom is said to have entered the realm of the Buddha, to be illuminated by the Buddha's merits, and to act in accordance with the Buddha's dignified conduct. Approaching the Dharma, they are constantly protected by the divine power of all Buddhas, constantly welcomed by the Four Heavenly Kings, Śakra Devānām Indra (the ruler of the gods), and all the Brahma Kings, and constantly attended and guarded by the Vajrapāṇi (the secret trace vajra deity). They are skilled in generating various samādhis (meditative absorptions), capable of manifesting countless different forms, possessing power in all forms, attaining great karmic reward and supernatural powers, gaining freedom in boundless samādhis, able to receive countless predictions, and, according to where beings are to be accomplished, demonstrate the attainment of Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Such a Bodhisattva enters such great wisdom, is skilled in understanding all dharmas, constantly emits the light of great wisdom, crosses the unobstructed path of the Dharma realm, is skilled in understanding the differences in the paths of the world, is able to demonstrate all merits, is free at will, is skilled in understanding the past and future, is able to enter the wisdom of transforming demons, enters the realm of the Tathāgata's practice, and is able to practice the Bodhisattva path in boundless worlds. Because of the unmoving nature, this ground is called Immovable. 『Buddha-child!』 A Bodhisattva on the Immovable Ground, because of the power of skillfully generating samādhi, constantly sees boundless Buddhas, does not abandon offering and providing for the Buddhas. Such a Bodhisattva, in each kalpa (eon) and each world, reverently makes offerings to, respects, praises, and draws near hundreds of millions of nayutas (a large number) of countless asamkhyeya (an immeasurable number) of Buddhas, and receives from the Buddhas the clarification of various dharmas such as the differences of the worlds. Such a Bodhisattva then delves deeper into the Tathāgata's Dharma treasury, and when inquiring about the differences of the worlds, no one can exhaust the subject, even after hundreds of millions of kalpas. Moreover, all good roots become increasingly superior and pure. Just like pure gold, interspersed with various jewels,
轉輪王所佩瓔珞，一切人民無能奪者。菩薩摩訶薩亦如是，住無動地，善根轉凈，一切聲聞辟支佛，乃至七地菩薩所不能壞。菩薩住是地，以善分別智門故，智慧光明，滅除一切眾生惱熱。譬如千世界主大梵天王，能於一時，流佈慈心滿千世界，亦能放光，遍照其中。菩薩摩訶薩亦如是，住不動地，能放身光，照十萬佛剎微塵世界，滅除眾生諸煩惱熱，令得清涼。諸佛子！是名略說菩薩不動地。若廣說者，無量億劫所不能盡。菩薩住是地，多作大梵天王，主千世界，諸根猛利，與諸眾生、聲聞辟支佛、菩薩波羅蜜道，無有窮盡，說世界差別，無能壞者，所作善業，佈施、愛語、利益、同事皆不離唸佛，不離念法，乃至不離念一切種智。常生是心：『我當於眾生為首為勝，乃至於一切眾生為依止者。』是菩薩若欲勤行精進，于須臾間，得百萬三千大千世界微塵數三昧，乃至能示百萬三千大千世界微塵數菩薩，以為眷屬。若以願力，神通自在，能過是數若干，百千萬億劫不可計知。」
時，金剛藏菩薩欲重明此義，以偈頌曰：
「菩薩住七地， 慧方便已凈， 善集助道法， 大願力所繫， 諸佛神力護， 善根悉成就， 求于勝智慧， 能入第八地。 善集於福慧， 而有深慈悲， 離諸
【現代漢語翻譯】 現代漢語譯本： 轉輪聖王所佩戴的瓔珞，一切人民都無法奪取。菩薩摩訶薩（偉大的菩薩）也是如此，安住于不動地（菩薩修行的一個階段），善根（善的根基）轉為清凈，一切聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人），乃至七地菩薩都不能破壞。菩薩安住於此地，以善於分別的智慧之門，智慧光明，滅除一切眾生的煩惱熱惱。譬如千世界主大梵天王，能於一時，流佈慈心充滿千世界，也能放光，遍照其中。菩薩摩訶薩也是如此，安住于不動地，能放出身光，照耀十萬佛剎微塵世界，滅除眾生的一切煩惱熱惱，令他們得到清涼。諸位佛子！這名為略說菩薩不動地。若要廣說，無量億劫也說不盡。菩薩安住於此地，多作大梵天王，主宰千世界，諸根（眼、耳、鼻、舌、身、意）猛利，對於眾生、聲聞、辟支佛、菩薩波羅蜜道（菩薩修行的六種方法：佈施、持戒、忍辱、精進、禪定、智慧），沒有窮盡，宣說世界差別，沒有能破壞的，所作的善業，佈施、愛語、利益、同事（四攝法，菩薩度化眾生的四種方法）都不離唸佛，不離念法，乃至不離念一切種智（佛的智慧）。常生起這樣的心念：『我應當在眾生中成為首領，成為最殊勝的，乃至成為一切眾生的依靠。』這樣的菩薩如果想要勤奮精進，在須臾之間，就能得到百萬三千大千世界微塵數的三昧（禪定），乃至能示現百萬三千大千世界微塵數的菩薩，作為眷屬。如果以願力，神通自在，能超過這個數量若干，百千萬億劫都不可計數。 當時，金剛藏菩薩想要再次闡明這個道理，用偈頌說道： 『菩薩安住於七地，智慧和方便已經清凈，善於積聚助道之法，被大願力所繫縛，諸佛的神力護佑，善根全部成就，爲了追求殊勝的智慧，能夠進入第八地。善於積聚福德和智慧，而有深厚的慈悲心，遠離一切……』
【English Translation】 English version: The necklace worn by a Cakravartin King (universal monarch) cannot be taken away by any people. Likewise, a Bodhisattva Mahasattva (great Bodhisattva), abiding in the Immovable Ground (a stage of Bodhisattva practice), with their roots of goodness becoming pure, cannot be destroyed by any Sravakas (hearers of the Buddha's teachings), Pratyekabuddhas (solitary Buddhas), or even Bodhisattvas of the seventh ground. A Bodhisattva abiding in this ground, through the gate of wisdom that discerns well, with the light of wisdom, extinguishes the heat of affliction of all sentient beings. For example, the Great Brahma King, lord of a thousand worlds, can, in one moment, spread loving-kindness to fill a thousand worlds, and can also emit light, illuminating them all. Likewise, a Bodhisattva Mahasattva, abiding in the Immovable Ground, can emit light from their body, illuminating worlds as numerous as the dust particles of ten hundred thousand Buddha-lands, extinguishing all the heat of affliction of sentient beings, and bringing them coolness. O sons of the Buddhas! This is called a brief explanation of the Bodhisattva's Immovable Ground. If one were to explain it extensively, it could not be exhausted in countless eons. A Bodhisattva abiding in this ground often becomes a Great Brahma King, ruling over a thousand worlds, with sharp faculties (eyes, ears, nose, tongue, body, and mind), and for sentient beings, Sravakas, Pratyekabuddhas, and the Bodhisattva Paramita path (the six perfections of a Bodhisattva: generosity, morality, patience, diligence, meditation, and wisdom), there is no end. They explain the differences of the world, and no one can destroy it. The good deeds they perform, such as generosity, loving speech, beneficial actions, and cooperation (the four means of attracting beings), are never separate from mindfulness of the Buddha, mindfulness of the Dharma, and even mindfulness of all-knowing wisdom (the wisdom of a Buddha). They constantly give rise to this thought: 'I shall be the leader and the most excellent among sentient beings, and even the refuge for all sentient beings.' If such a Bodhisattva wishes to diligently practice, in an instant, they can attain samadhis (meditative states) as numerous as the dust particles of a million three thousand great thousand worlds, and can even manifest Bodhisattvas as numerous as the dust particles of a million three thousand great thousand worlds, as their retinue. If, through the power of their vows and their supernatural abilities, they can surpass this number by countless, hundreds of millions of eons, it is immeasurable. At that time, Bodhisattva Vajragarbha, wishing to further clarify this meaning, spoke in verse: 'A Bodhisattva abiding in the seventh ground, their wisdom and skillful means are already pure, they skillfully gather the aids to enlightenment, bound by the power of great vows, protected by the divine power of the Buddhas, their roots of goodness are all accomplished, seeking supreme wisdom, they can enter the eighth ground. They skillfully gather merit and wisdom, and have deep compassion, they are free from all...'
有量心， 心同如虛空。 如所說法中， 心得決定力， 如是得寂滅， 微妙無生忍。 諸法從本來， 無生亦無起， 無相無有成， 亦無去來義。 諸法初中后， 與如無分別， 無有心意行， 同若如虛空。 成就如是忍， 無有諸戲論， 得是不動地， 甚深寂滅行。 一切諸世間， 不能得測量， 一切諸心相， 皆悉已滅盡。 菩薩住是地， 心識無分別， 如入滅盡定， 無復憶念想。 猶如人夢中， 方便欲渡水， 覺則意廓然， 休息諸所作。 得是深忍已， 一切想念滅， 如生於梵天， 無慾界煩惱。 以本願力故， 及佛今勸導， 如是第一忍， 是諸佛職位。 我等深智力， 無畏不共法， 汝今無有此， 當加勤精進。 汝雖得除滅， 一切煩惱火， 當觀諸世間， 煩惱常熾然。 當念本所愿， 欲利諸眾生， 悉遍知諸法， 廣度於一切。 諸法實性相， 常住無變異， 二乘亦得此， 而不名為佛。 但以得無礙， 甚深微妙智， 通達三世故， 乃得名為佛。 是諸無等等， 天人所恭敬， 開是起智門， 令入諸佛法。 成就無邊底，
【現代漢語翻譯】 現代漢語譯本 心量廣大，如同虛空一般。 在所說的法中，心能獲得堅定的力量， 如此便能證得寂滅，達到微妙的無生法忍（Anutpattika-dharma-ksanti）。 諸法從其本性來說，既不生也不起， 沒有形相，沒有成就，也沒有來去的意義。 諸法在初、中、后，都與如如（Tathata）沒有分別， 沒有心意和行為的造作，如同虛空一般。 成就這樣的法忍，便沒有各種戲論（Prapanca）， 證得不動地（Acala-bhumi），進入甚深的寂滅之行。 一切世間都無法測量這種境界， 一切心的相狀，都已完全滅盡。 菩薩安住於此地，心識沒有分別， 如同進入滅盡定（Nirodha-samapatti），不再有憶念和想法。 就像人在夢中，想要方便地渡過水流， 醒來時，心意便廓然開朗，停止一切作為。 獲得這種甚深的法忍后，一切想念都滅盡， 如同生於梵天（Brahma），沒有欲界的煩惱。 因為本願的力量，以及佛陀現在的勸導， 這樣的第一法忍，是諸佛的職位。 我們有甚深的智慧力量，無畏和不共之法（Avenika-dharma）， 你們現在沒有這些，應當更加勤奮精進。 你們雖然已經滅除了一切煩惱之火， 應當觀察世間，煩惱常常熾盛燃燒。 應當憶念本來的誓願，想要利益一切眾生， 完全通曉一切諸法，廣度一切眾生。 諸法的真實體性，恒常不變異， 二乘（Sravaka and Pratyekabuddha）也能證得此理，但不稱為佛。 只有獲得無礙、甚深微妙的智慧， 通達過去、現在、未來三世，才能稱為佛。 這些無與倫比的佛陀，是天人所恭敬的， 開啟智慧之門，使眾生進入諸佛的法。 成就無邊無際的功德。
【English Translation】 English version The mind is immeasurable, like the void. In the Dharma that is spoken, the mind gains a firm power, Thus one attains quiescence, the subtle forbearance of non-arising (Anutpattika-dharma-ksanti). All dharmas, from their very nature, neither arise nor originate, They have no form, no accomplishment, and no meaning of coming or going. All dharmas, in the beginning, middle, and end, are not different from Suchness (Tathata), There is no mental activity or action, like the void. Having achieved such forbearance, there are no more fabrications (Prapanca), One attains the immovable ground (Acala-bhumi), entering the profound practice of quiescence. All the worlds cannot measure this state, All mental appearances are completely extinguished. A Bodhisattva dwelling in this ground, the consciousness has no discrimination, Like entering the cessation of perception and feeling (Nirodha-samapatti), there are no more memories or thoughts. Just as a person in a dream, seeks a way to cross the water, Upon awakening, the mind is clear, and all actions cease. Having attained this profound forbearance, all thoughts are extinguished, Like being born in the Brahma heaven, without the afflictions of the desire realm. Because of the power of the original vow, and the Buddha's present exhortation, Such first forbearance is the position of all Buddhas. We have profound wisdom power, fearlessness, and unique qualities (Avenika-dharma), You do not have these now, you should be more diligent and strive. Although you have extinguished all the fires of affliction, You should observe the world, where afflictions are always burning fiercely. You should remember your original vow, to benefit all sentient beings, To fully understand all dharmas, and to liberate all beings. The true nature of all dharmas is constant and unchanging, The two vehicles (Sravaka and Pratyekabuddha) can also attain this, but are not called Buddhas. Only by attaining unobstructed, profound, and subtle wisdom, Penetrating the three times of past, present, and future, can one be called a Buddha. These incomparable Buddhas are revered by gods and humans, They open the gate of wisdom, leading beings into the Dharma of the Buddhas. Accomplishing boundless merits.
無量妙智慧， 先所行諸法， 不及今一念。 如是諸菩薩， 得妙智慧地， 能在一念中， 身遍於十方。 入是智慧門， 行道疾無礙， 如行於海中， 大風力所濟。 離諸功用心， 但在於智業， 觀十方世界， 成壞及與住。 能知四大一， 亦知諸別異， 小中及無量， 種種差別相。 能數知三千， 大千世界塵， 亦知眾生身， 四大微塵數。 諸天身眾寶， 微塵數差別， 皆悉遍明瞭， 余亦如是知。 智慧因緣故， 心轉得調柔， 為利諸眾生， 遍諸世界身。 能于眾生身， 而自作己身， 及以諸佛剎， 諸餘種種身。 如日月停空， 影現一切水， 菩薩亦如是， 遍滿大千界。 常住於法身， 湛然不移動， 于凈心眾生， 各現其身像。 隨諸心所樂， 而現為受生， 于諸天人會， 悉皆示其身。 菩薩于因緣， 和合中自在， 乃至能隨意， 為現於佛身， 眾生國土身， 業報賢聖身， 智身與法身， 知皆同平等。 以是因緣故， 得如意神通， 為令世歡喜， 而現種種身。 能得於十種， 妙大自在智， 所作隨智行， 順於
【現代漢語翻譯】 現代漢語譯本 無量的微妙智慧， 先前所修行的種種法門，比不上現在一念的智慧。 像這樣的菩薩（Bodhisattva），獲得了微妙智慧的境界， 能在一念之間，身形遍佈十方世界。 進入這智慧之門，修行道路迅速無礙， 如同在海中航行，有大風的力量相助。 不再執著于用功用心，只專注于智慧的運用， 觀察十方世界，成住壞空的變化。 能知曉地、水、火、風四大元素的一體性，也知曉它們各自的差別， 小、中、無量等種種不同的形態。 能數清三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu）的微塵， 也知道眾生身體中四大微塵的數量。 諸天（Deva）身體上的各種珍寶，微塵數量的差別， 都能完全明瞭，其餘的也都能這樣知曉。 因為智慧的緣故，心變得調柔， 爲了利益一切眾生，身形遍佈各個世界。 能在眾生的身體中，化現為自己的身體， 以及在諸佛剎土（Buddhakṣetra），化現為種種不同的身形。 如同日月懸掛在空中，影子顯現在一切水中， 菩薩也像這樣，遍滿大千世界。 常住在法身（Dharmakāya）中，清凈不動搖， 對於清凈心的眾生，各自顯現相應的身形。 隨著眾生心中所喜愛的，而顯現為受生的形態， 在諸天和人聚集的場所，都顯現自己的身形。 菩薩在因緣和合中，能夠自在變化， 甚至能隨心所欲，顯現為佛身（Buddhakāya）， 眾生身、國土身、業報身、賢聖身， 智慧身與法身，知道它們都是平等無別的。 因為這個緣故，獲得如意神通， 爲了讓世間歡喜，而顯現種種不同的身形。 能獲得十種微妙的大自在智慧， 所作所為都順應智慧的指引，符合真理。
【English Translation】 English version Immeasurable, wondrous wisdom, All the practices done before, cannot compare to a single thought of now. Such Bodhisattvas, having attained the realm of wondrous wisdom, Can, in a single thought, manifest their bodies throughout the ten directions. Entering this gate of wisdom, the path of practice is swift and unobstructed, Like sailing on the sea, aided by the power of a great wind. They are free from laborious effort, focusing solely on the work of wisdom, Observing the ten directions, the formation, existence, destruction, and emptiness of worlds. They can know the oneness of the four great elements (earth, water, fire, wind), and also know their differences, The various forms of small, medium, and immeasurable. They can count the dust particles of the three thousand great thousand worlds (Trisāhasra-mahāsāhasra-lokadhātu), And also know the number of the four great element dust particles in the bodies of sentient beings. The various treasures on the bodies of the Devas, the differences in the number of dust particles, They can all clearly understand, and know the rest in the same way. Because of the cause of wisdom, the mind becomes pliable, For the benefit of all sentient beings, their bodies pervade all worlds. They can transform themselves into their own bodies within the bodies of sentient beings, And in the Buddha lands (Buddhakṣetra), transform into various different forms. Like the sun and moon hanging in the sky, their reflections appearing in all waters, Bodhisattvas are also like this, pervading the great thousand worlds. They constantly abide in the Dharma body (Dharmakāya), serene and unmoving, For sentient beings with pure minds, they each manifest corresponding forms. According to what sentient beings desire in their hearts, they manifest in forms of rebirth, In the gatherings of Devas and humans, they all show their forms. Bodhisattvas are free in the union of causes and conditions, Even able to manifest as a Buddha body (Buddhakāya) at will, The bodies of sentient beings, the bodies of lands, the bodies of karmic retribution, the bodies of the wise and noble, The wisdom body and the Dharma body, knowing they are all equal and without difference. Because of this reason, they obtain the power of wish-fulfilling spiritual abilities, To bring joy to the world, they manifest various different forms. They can obtain the ten kinds of wondrous great self-mastery wisdom, Their actions follow the guidance of wisdom, in accordance with the truth.
慈悲心。 諸佛所有法， 皆能善修習， 住三凈戒中， 不動如須彌。 能得大菩薩， 所有十種力， 一切諸魔眾， 皆所不能轉。 常為諸佛護， 釋梵所敬禮， 密跡金剛神， 常隨而侍衛。 菩薩得是地， 功德無有量， 百千萬億劫， 說之不可盡。 親近無數佛， 增益諸善根， 如真金雜寶， 莊嚴王瓔珞。 菩薩在是地， 多作大梵王， 典領千國土， 功德無有量。 能以三乘教， 而無有窮盡， 慈心光普照， 滅諸煩惱熱。 能于須臾間， 得百萬三千， 大千世界數， 微塵諸三昧。 能見十方佛， 其數亦如是， 若以其願力， 過是無有量。 今已略解說， 第八地妙相， 若廣演說者， 千億劫不盡。」◎
◎第九地
佛子演說此， 八地妙義時， 以佛神力故， 震動無量國。 一切智身出， 無量微妙光， 遍照十方界， 眾生得安樂。 百千萬菩薩， 住于虛空中， 設眾妙供養， 諸天所無有。 自在大梵天， 並及他化王， 歡喜設妙供， 大海功德佛。 千萬諸天女， 咸恭敬歡喜， 同以微妙音， 歌嘆佛功德， 以佛神
【現代漢語翻譯】 現代漢語譯本 慈悲心。 諸佛所擁有的所有法，都能善巧地修習，安住于清凈的三種戒律中，穩固如須彌山（Mount Sumeru）。 能獲得大菩薩所擁有的十種力量，一切魔眾都無法動搖。 常受諸佛護佑，為釋提桓因（Śakra Devānām Indra）和梵天（Brahmā）所敬禮，密跡金剛神（Vajrapāṇi）常隨侍衛。 菩薩證得此地，功德無量，即使經過百千萬億劫，也無法說盡。 親近無數佛，增益各種善根，如同真金雜寶，莊嚴國王的瓔珞。 菩薩在此地，多化作大梵天王，統領千個國土，功德無量。 能以三乘（聲聞乘、緣覺乘、菩薩乘）教法，教化眾生而無窮盡，慈悲的光芒普照，熄滅一切煩惱的熱惱。 能在須臾之間，獲得百萬三千大千世界數量的微塵三昧（samādhi）。 能見到十方諸佛，其數量也如此之多，如果以其願力，則超過此數，無量無邊。 現在已經簡略地解說了第八地的微妙相狀，如果廣為演說，即使經過千億劫也說不盡。 第九地 佛子演說這第八地的微妙義理時，因為佛的神力，震動了無量國土。 一切智身（sarvajñāna-kāya）發出無量微妙的光芒，遍照十方世界，使眾生得到安樂。 百千萬菩薩，安住在虛空中，設定各種美妙的供養，是諸天所沒有的。 自在的大梵天（Brahmā），以及他化自在天王（Paranirmitavaśavartin），歡喜地設定美妙的供養，供養如大海般功德的佛。 千萬諸天女，都恭敬歡喜，一同以微妙的音聲，歌頌讚嘆佛的功德，因為佛的神力。
【English Translation】 English version Compassionate Mind. All the dharmas possessed by all Buddhas can be skillfully practiced, abiding in the three pure precepts, as immovable as Mount Sumeru. One can obtain the ten powers possessed by great Bodhisattvas, and all the hosts of demons cannot shake them. They are constantly protected by all Buddhas, revered by Śakra Devānām Indra and Brahmā, and Vajrapāṇi always attends and guards them. When a Bodhisattva attains this ground, their merits are immeasurable, and even after hundreds of millions of kalpas, they cannot be fully described. They draw near to countless Buddhas, increasing all their roots of goodness, like genuine gold and mixed jewels, adorning the king's necklace. Bodhisattvas on this ground often manifest as great Brahma Kings, ruling over thousands of lands, their merits are immeasurable. They can teach beings with the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) without end, and the light of their compassion shines everywhere, extinguishing the heat of all afflictions. In an instant, they can attain millions of three thousand great thousand world's worth of dust-like samādhis. They can see Buddhas in the ten directions, their number is also like that, and if they use their power of vows, it is even more immeasurable. Now, I have briefly explained the wondrous characteristics of the eighth ground. If I were to explain it in detail, even after billions of kalpas, it would not be exhausted. The Ninth Ground When the Buddha's disciples explain the wondrous meaning of the eighth ground, due to the Buddha's divine power, countless lands are shaken. The body of all-knowing wisdom (sarvajñāna-kāya) emits immeasurable subtle light, illuminating the ten directions, bringing peace and joy to all beings. Hundreds of millions of Bodhisattvas dwell in the empty space, setting up various wonderful offerings, which are not found among the gods. The free and sovereign Brahma (Brahmā), as well as the Paranirmitavaśavartin, joyfully set up wonderful offerings, to the Buddha whose merits are like the ocean. Millions of heavenly maidens, all respectfully and joyfully, together with subtle sounds, sing praises of the Buddha's merits, because of the Buddha's divine power.
力故， 出如是妙法： 「善行寂滅者， 無有諸噁心， 各在於其地， 善修菩薩行。 利益世間故， 遍游於十方， 示眾以佛道， 心如空無礙。 諸菩薩神力， 上妙供養具， 勝十方人天， 福德之所致。 佛子樂智者， 以此示佛力， 於一國不動， 而現一切處。 利益於世間， 如滿月明凈， 滅一切音聲， 語言諸想念， 而以諸音聲， 說法猶如響。 若眾生下劣， 其心厭沒者， 示以聲聞道， 令出於眾苦。 若復有眾生， 諸根少明利， 樂於因緣法， 為說辟支佛。 若人根明利， 饒益於眾生， 有大慈悲心， 為說菩薩道。 若有無上心， 決定樂大事， 為示于佛身， 說無量佛法。 譬如幻化師， 示種種身色， 如是諸身相， 皆無有實事。 如是諸佛子， 善知智慧術， 能示一切行， 心離於有無。」 千萬諸天女， 同以微妙音， 如是歌嘆已， 默然而觀佛。 解脫月又言： 「佛子大會凈， 一心願樂聞， 入九地正行。」
金剛藏菩薩言：「佛子！菩薩摩訶薩以如是無量智慧善觀佛道，欲求轉勝寂滅解脫，欲轉勝思惟如來智慧，欲入如
【現代漢語翻譯】 現代漢語譯本 憑藉這種力量，佛陀宣說了如此奇妙的佛法： 『那些善於修行寂滅的人，心中沒有絲毫惡念， 他們各自安住于自己的修行境界，精進修習菩薩的行持。 爲了利益世間眾生，他們遍游十方世界， 向眾生展示成佛之道，他們的心如同虛空一般無礙。 諸位菩薩所擁有的神通力量，以及最殊勝的供養品， 勝過十方世界的人天，這都是他們福德所感召的。 佛陀的弟子，那些喜愛智慧的人，以此來展示佛陀的力量， 他們可以在一個佛國不動，卻能顯現在一切地方。 他們利益世間眾生，如同圓滿的月亮一樣明亮清凈， 他們滅除一切聲音，語言以及各種念頭， 卻能以各種聲音，說法如同迴響一般。 如果眾生根性低下，內心厭倦沉淪， 就為他們展示聲聞乘的道，讓他們脫離各種痛苦。 如果還有眾生，諸根不夠明利， 喜歡因緣法，就為他們宣說辟支佛（獨覺）的道。 如果有人根性明利，能夠利益眾生， 具有廣大的慈悲心，就為他們宣說菩薩道。 如果有人具有無上的心，決心要成就大事， 就為他們展示佛身，宣說無量的佛法。 譬如幻術師，能示現種種不同的身形和顏色， 這些身形和相貌，實際上都沒有真實的實體。 諸位佛子也是如此，善於運用智慧的法術， 能夠示現一切的修行，他們的心遠離有和無的執著。』 千萬位天女，一同用微妙的聲音， 如此歌頌讚嘆之后，便默默地觀看佛陀。 解脫月菩薩又說：『佛子們的大會清凈莊嚴， 一心希望聽聞，如何進入菩薩的九地正行。』 金剛藏菩薩說：『佛子！菩薩摩訶薩以如此無量的智慧善於觀察佛道，想要追求更加殊勝的寂滅解脫，想要更加殊勝地思惟如來的智慧，想要進入如來境界……』
【English Translation】 English version By this power, the Buddha expounded such wonderful Dharma: 'Those who are skilled in practicing quiescence have no evil thoughts in their minds, They each abide in their respective realms of practice, diligently cultivating the conduct of Bodhisattvas. For the benefit of sentient beings in the world, they travel throughout the ten directions, Showing beings the path to Buddhahood, their minds are as unobstructed as the void. The spiritual powers possessed by the Bodhisattvas, and the most sublime offerings, Surpass those of humans and gods in the ten directions, all due to their accumulated merit. The Buddha's disciples, those who delight in wisdom, use this to demonstrate the Buddha's power, They can remain unmoving in one Buddha-land, yet appear in all places. They benefit sentient beings in the world, like a full moon, bright and pure, They extinguish all sounds, languages, and various thoughts, Yet they can use all kinds of sounds to preach the Dharma, like an echo. If sentient beings are of inferior capacity, and their minds are weary and sinking, Then the path of the Sravakas (Hearers) is shown to them, enabling them to escape from all suffering. If there are other sentient beings, whose faculties are not sharp and clear, And who delight in the law of causation, then the path of the Pratyekabuddhas (Solitary Buddhas) is expounded to them. If there are those whose faculties are sharp and clear, who can benefit sentient beings, And who possess great compassion, then the path of the Bodhisattvas is expounded to them. If there are those who have a supreme mind, determined to accomplish great deeds, Then the Buddha's body is shown to them, and immeasurable Buddha-Dharma is expounded. Just like a magician, who can manifest various forms and colors, These forms and appearances, in reality, have no true substance. So it is with the Buddha's disciples, who are skilled in the art of wisdom, They can manifest all kinds of practices, their minds are detached from the attachment of existence and non-existence.' Thousands of heavenly maidens, together with subtle voices, Having sung praises in this way, then silently watched the Buddha. Bodhisattva Liberation Moon then said: 'The assembly of Buddha's disciples is pure and solemn, With one mind, they wish to hear how to enter the nine stages of the Bodhisattva's right practice.' Bodhisattva Vajragarbha said: 'Buddha's disciples! The Bodhisattva Mahasattvas, with such immeasurable wisdom, are skilled in observing the Buddha's path, desiring to seek a more sublime quiescence and liberation, desiring to contemplate the Tathagata's wisdom more sublimely, desiring to enter the realm of the Tathagata...'
來深密法藏，欲觀察不可思議大智慧，欲觀察諸陀羅尼三昧重令清凈，欲令神通廣大，欲分別世界差別，欲修諸佛力無所畏、不共法、無能壞者，欲順行諸佛轉法輪力，欲不捨所受大悲大愿，菩薩如是思惟得入第九地。菩薩住此地，如實知善不善無記法行、知有漏無漏法行、世間出世間法行、思議不思議法行、定不定法行、聲聞辟支佛法行、菩薩道法行、如來地法行、有為無為法行。隨順如是智慧，知菩提心所行難，知煩惱難、業難、諸根難、欲難、性難、直心難、使心難、生難、習氣難、三聚差別難。知眾生諸心差別相、莊飾世心相、速轉心相、壞不壞心相、無形心相、無邊自在心相、清凈差別心相、垢無垢心相、縛解心相、諂曲質直心相、隨道心相，皆如實知。是菩薩知煩惱深相淺相、知心伴相、不相離相、知使纏差別相、知是心相應不相應相、隨是生時得果報相、知三界中差別相、知愛癡見深入如箭相、知憍慢癡重罪相、知是三業因緣不斷相、乃至如實知八萬四千煩惱行差別相。是菩薩知諸業善不善無記相、分別不可分別相、心伴相、不相離相、自然盡相、行道盡相、種種集相、不失果報相、次第相、有報相、無報相、黑黑報相、白白報相、黑白黑白報相、非黑非白能盡業相、知業起相、受業法差別相、知無量
{ "translations": [ "現代漢語譯本：爲了深入探究深奧的法藏，觀察不可思議的大智慧，觀察諸陀羅尼（總持）三昧（禪定）使其更加清凈，爲了使神通廣大，爲了分辨世界的種種差別，爲了修習諸佛的十力（如來十種力用）、四無所畏（佛的四種無畏懼的宣告）、十八不共法（佛獨有的十八種功德）、以及無能破壞的境界，爲了順應諸佛轉法輪的力量，爲了不捨棄所受的大悲大愿，菩薩如此思惟，得以進入第九地（善慧地）。菩薩安住於此地，如實了知善、不善、無記法（中性）的行持，了知有漏、無漏法的行持，世間、出世間法的行持，思議、不可思議法的行持，定、不定法的行持，聲聞、辟支佛法的行持，菩薩道的行持，如來地的行持，有為、無為法的行持。隨順這樣的智慧，了知菩提心所行之艱難，了知煩惱之難、業之難、諸根之難、欲之難、性之難、直心之難、使心之難、生之難、習氣之難、三聚（戒律的三種分類）差別之難。了知眾生諸心差別之相、莊飾世間之心相、速轉之心相、壞與不壞之心相、無形之心相、無邊自在之心相、清凈差別之心相、垢與無垢之心相、縛與解脫之心相、諂曲與質直之心相、隨順道之心相，皆如實了知。這位菩薩了知煩惱的深淺之相，了知心伴隨之相、不相離之相，了知使（煩惱的驅使）纏（煩惱的束縛）的差別之相，了知此心相應與不相應之相，隨此心生時所得果報之相，了知三界中的差別之相，了知愛、癡、見深入如箭之相，了知憍慢、癡的重罪之相，了知這三業（身、口、意）因緣不斷之相，乃至如實了知八萬四千煩惱行差別之相。這位菩薩了知諸業的善、不善、無記之相，分別可分別與不可分別之相，心伴隨之相、不相離之相，自然消盡之相，行道消盡之相，種種積聚之相，不失果報之相，次第之相，有報之相，無報之相，黑黑報之相，白白報之相，黑白黑白報之相，非黑非白能消盡業之相，了知業的生起之相，受業法的差別之相，了知無量", 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知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相,知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用差別相，知諸根所作差別相，知諸根所受差別相，知諸根所生差別相，知諸根所滅差別相，知諸根所依處差別相，知諸根所行處差別相，知諸根所緣差別相，知諸根所攝差別相，知諸根所用
因緣起業相、知世間業出世間業差別相、現報相、生報相、后報相、隨諸乘定相、不定相、乃至如實知八萬四千諸業差別相。是菩薩知諸根軟中上差別相、知先後際別異不別異相、知上中下相、知煩惱伴相、不相離相、隨諸乘定相、不定相、淳熟相、未淳熟相、隨根轉相、易壞相、深取相相、增上相、不可壞相、轉相不轉相、三世差別相、久遠共生差別相、乃至如實知八萬四千諸根差別相。是菩薩知諸欲軟中上差別相，乃至如實知八萬四千諸欲差別相；是菩薩知諸性軟中上差別相，乃至如實知八萬四千諸性差別相；是菩薩知直心軟中上差別相，乃至如實知八萬四千直心差別相。是菩薩知諸使共心生、不共心生，心相應、心不相應，無始來惱眾生相、與一切禪定解脫神通相違相、三界系相、無量心不現前相、開煩惱門相、不知對治相、無所有相、無聖道開法門相，皆如實知。是菩薩知諸生差別相，所謂：地獄、畜生、餓鬼、阿修羅、人、天、色、無色界、有想、無想差別。業是田，愛是水，無明是覆，識是種子，後身是芽，名色共生而不相離，癡愛相續，欲生、欲作、欲受，不樂涅槃，三界差別相續相，皆如實知。是菩薩知諸習氣有起不起，隨所生處有習氣，隨眾生行有習氣，隨業煩惱有習氣，善不善無記有習氣，離欲
【現代漢語翻譯】 現代漢語譯本：菩薩了知因緣生起之業的各種形態，了知世間業和出世間業的差別，了知現世報應、來世報應和後世報應的差別，了知隨順各種乘（指聲聞乘、緣覺乘、菩薩乘）的決定相和不決定相，乃至如實了知八萬四千種業的差別形態。菩薩了知眾生諸根（指眼、耳、鼻、舌、身、意六根）的軟、中、上等差別，了知過去、未來際的差別和相同之處，了知上、中、下等差別，了知煩惱的伴隨相和不相離相，了知隨順各種乘的決定相和不決定相，了知成熟相和未成熟相，了知隨根性轉變的形態，了知易於損壞的形態，了知深入執取的形態，了知增上形態，了知不可損壞的形態，了知轉變和不轉變的形態，了知三世的差別，了知久遠共生的差別，乃至如實了知八萬四千種諸根的差別形態。菩薩了知諸欲（指對色、聲、香、味、觸五欲的貪著）的軟、中、上等差別，乃至如實了知八萬四千種諸欲的差別形態；菩薩了知諸性（指眾生的性格、習性）的軟、中、上等差別，乃至如實了知八萬四千種諸性的差別形態；菩薩了知直心的軟、中、上等差別，乃至如實了知八萬四千種直心的差別形態。菩薩了知諸使（指貪、嗔、癡等煩惱）與心同時生起或不同時生起，與心相應或不相應，了知無始以來惱害眾生的形態，了知與一切禪定、解脫、神通相違背的形態，了知被三界（欲界、色界、無色界）所繫縛的形態，了知無量心（慈、悲、喜、舍四無量心）不現前的形態，了知開啟煩惱之門的形態，了知不知對治煩惱的形態，了知無所有（空性）的形態，了知沒有開啟聖道之法門的形態，都如實了知。菩薩了知諸生（指眾生輪迴的各種形態）的差別，即所謂：地獄、畜生、餓鬼、阿修羅、人、天、色界、無色界、有想、無想等差別。業是田地，愛是水，無明是覆蓋，識是種子，後世的身體是芽，名色（精神和物質）共同生起而不相分離，愚癡和愛慾相續不斷，想要生、想要作、想要受，不樂於涅槃，三界差別相續的形態，都如實了知。菩薩了知諸習氣（指由過去行為形成的習慣性傾向）有生起和不生起，隨所生之處有習氣，隨眾生的行為有習氣，隨業和煩惱有習氣，善、不善、無記（非善非惡）有習氣，離欲（指脫離慾望）也有習氣。 English version: The Bodhisattva understands the various forms of karma arising from conditions, the differences between worldly karma and transcendental karma, the differences between present retribution, future retribution, and subsequent retribution, the definite and indefinite aspects of following various vehicles (referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and even truly understands the 84,000 different forms of karma. The Bodhisattva understands the differences in the softness, middleness, and superiority of the faculties (referring to the six faculties of eyes, ears, nose, tongue, body, and mind) of beings, the differences and similarities between the past and future, the differences in the superior, middle, and inferior, the accompanying and inseparable aspects of afflictions, the definite and indefinite aspects of following various vehicles, the mature and immature aspects, the forms of transformation according to faculties, the forms that are easily destroyed, the forms of deep attachment, the forms of augmentation, the forms that cannot be destroyed, the forms of transformation and non-transformation, the differences of the three times, the differences of long-term co-existence, and even truly understands the 84,000 different forms of faculties. The Bodhisattva understands the differences in the softness, middleness, and superiority of desires (referring to the attachment to the five desires of form, sound, smell, taste, and touch), and even truly understands the 84,000 different forms of desires; the Bodhisattva understands the differences in the softness, middleness, and superiority of natures (referring to the character and habits of beings), and even truly understands the 84,000 different forms of natures; the Bodhisattva understands the differences in the softness, middleness, and superiority of straightforward minds, and even truly understands the 84,000 different forms of straightforward minds. The Bodhisattva understands that the afflictions (referring to greed, anger, ignorance, etc.) arise simultaneously or not simultaneously with the mind, are associated or not associated with the mind, understands the forms of afflicting beings since beginningless time, the forms that contradict all meditative states, liberation, and supernormal powers, the forms of being bound by the three realms (desire realm, form realm, formless realm), the forms of the immeasurable minds (loving-kindness, compassion, joy, and equanimity) not being present, the forms of opening the door to afflictions, the forms of not knowing how to counteract afflictions, the forms of non-existence (emptiness), and the forms of not opening the door to the path of the noble ones, all of which are truly understood. The Bodhisattva understands the differences in various births (referring to the various forms of beings in the cycle of rebirth), namely: the differences between hells, animals, hungry ghosts, asuras, humans, gods, the form realm, the formless realm, the realm of perception, and the realm of non-perception. Karma is the field, craving is the water, ignorance is the covering, consciousness is the seed, the future body is the sprout, name and form (mind and matter) arise together and are inseparable, ignorance and craving continue uninterrupted, the desire to be born, to act, and to receive, the lack of joy in Nirvana, the forms of the continuation of the differences of the three realms, all of which are truly understood. The Bodhisattva understands that the habitual tendencies (referring to the habitual inclinations formed by past actions) arise and do not arise, that there are habitual tendencies according to the place of birth, habitual tendencies according to the actions of beings, habitual tendencies according to karma and afflictions, habitual tendencies according to good, bad, and neutral (neither good nor bad), and habitual tendencies according to detachment (referring to detachment from desires).
【English Translation】 The Bodhisattva understands the various forms of karma arising from conditions, the differences between worldly karma and transcendental karma, the differences between present retribution, future retribution, and subsequent retribution, the definite and indefinite aspects of following various vehicles (referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and even truly understands the 84,000 different forms of karma. The Bodhisattva understands the differences in the softness, middleness, and superiority of the faculties (referring to the six faculties of eyes, ears, nose, tongue, body, and mind) of beings, the differences and similarities between the past and future, the differences in the superior, middle, and inferior, the accompanying and inseparable aspects of afflictions, the definite and indefinite aspects of following various vehicles, the mature and immature aspects, the forms of transformation according to faculties, the forms that are easily destroyed, the forms of deep attachment, the forms of augmentation, the forms that cannot be destroyed, the forms of transformation and non-transformation, the differences of the three times, the differences of long-term co-existence, and even truly understands the 84,000 different forms of faculties. The Bodhisattva understands the differences in the softness, middleness, and superiority of desires (referring to the attachment to the five desires of form, sound, smell, taste, and touch), and even truly understands the 84,000 different forms of desires; the Bodhisattva understands the differences in the softness, middleness, and superiority of natures (referring to the character and habits of beings), and even truly understands the 84,000 different forms of natures; the Bodhisattva understands the differences in the softness, middleness, and superiority of straightforward minds, and even truly understands the 84,000 different forms of straightforward minds. The Bodhisattva understands that the afflictions (referring to greed, anger, ignorance, etc.) arise simultaneously or not simultaneously with the mind, are associated or not associated with the mind, understands the forms of afflicting beings since beginningless time, the forms that contradict all meditative states, liberation, and supernormal powers, the forms of being bound by the three realms (desire realm, form realm, formless realm), the forms of the immeasurable minds (loving-kindness, compassion, joy, and equanimity) not being present, the forms of opening the door to afflictions, the forms of not knowing how to counteract afflictions, the forms of non-existence (emptiness), and the forms of not opening the door to the path of the noble ones, all of which are truly understood. The Bodhisattva understands the differences in various births (referring to the various forms of beings in the cycle of rebirth), namely: the differences between hells, animals, hungry ghosts, asuras, humans, gods, the form realm, the formless realm, the realm of perception, and the realm of non-perception. Karma is the field, craving is the water, ignorance is the covering, consciousness is the seed, the future body is the sprout, name and form (mind and matter) arise together and are inseparable, ignorance and craving continue uninterrupted, the desire to be born, to act, and to receive, the lack of joy in Nirvana, the forms of the continuation of the differences of the three realms, all of which are truly understood. The Bodhisattva understands that the habitual tendencies (referring to the habitual inclinations formed by past actions) arise and do not arise, that there are habitual tendencies according to the place of birth, habitual tendencies according to the actions of beings, habitual tendencies according to karma and afflictions, habitual tendencies according to good, bad, and neutral (neither good nor bad), and habitual tendencies according to detachment (referring to detachment from desires).
有習氣，隨後身有習氣，次第隨趣有習氣，久遠不斷持煩惱業，離則無法，皆如實知。是菩薩知眾生定不定相，正定相，邪定相，不定相，正見中正定相，邪見中邪定相，離此二不定相，一一逆邪定相，五根正定相，離此二不定相，邪位邪定相，正位正定相，離此二不定相，深入邪聚難轉相，修無上道因緣相，不定眾生守護相，皆如實知。
「佛子！菩薩摩訶薩隨如是智，名為安住善慧地。菩薩住是地，知眾生如是諸行差別相，隨其解脫而與因緣。是菩薩化眾生法，度眾生法，如實知而為說法，聲聞乘相、辟支佛乘相、菩薩乘相、如來地相，如實知隨眾生因緣而為說法；隨心、隨根、隨欲差別而為說法，又隨行處、隨智慧處而為說法，知一切行處而為說法，隨眾生性深入難處而為說法，隨趣、隨生、隨煩惱、隨習氣轉故說法；隨乘令解脫故說法。是菩薩住此地，為大法師守護諸佛法藏，入深妙義。用無量慧方便，四無礙智言辭說法，是菩薩常隨四無礙智，而不可壞。何等為四？一、法無礙，二、義無礙，三、辭無礙，四、樂說無礙。
「是菩薩以法無礙智，知諸法自相；以義無礙智，知差別法；以辭無礙智，知說諸法不可壞；以樂說無礙智，知說諸法次第不斷。複次，以法無礙智，知諸法無體性；以義無
【現代漢語翻譯】 現代漢語譯本：有習氣（行為習慣），隨後身體也有習氣，次第相隨而有習氣，長久不斷地持有煩惱業，離開這些就無法存在，這些都要如實地知曉。菩薩知道眾生的定與不定之相，正定之相，邪定之相，不定之相，在正見中的正定之相，在邪見中的邪定之相，離開這二者的不定之相，一一違逆的邪定之相，五根（眼、耳、鼻、舌、身五種感覺器官）的正定之相，離開這二者的不定之相，邪位的邪定之相，正位的正定之相，離開這二者的不定之相，深入邪聚難以轉變之相，修無上道（成佛之道）的因緣之相，不定眾生的守護之相，這些都要如實地知曉。 『佛子！菩薩摩訶薩（偉大的菩薩）隨順這樣的智慧，名為安住善慧地（菩薩修行的一個階段）。菩薩安住在這個階段，知道眾生各種行為的差別之相，隨其解脫而給予因緣。這位菩薩教化眾生的方法，度化眾生的方法，如實地知曉併爲他們說法，聲聞乘（小乘佛教）之相、辟支佛乘（緣覺乘）之相、菩薩乘（大乘佛教）之相、如來地（佛的境界）之相，如實地知曉並隨眾生的因緣而為他們說法；隨心、隨根（眾生的根器）、隨欲的差別而為他們說法，又隨行處、隨智慧處而為他們說法，知道一切行處而為他們說法，隨眾生的根性深入難解之處而為他們說法，隨其趨向、隨其出生、隨其煩惱、隨其習氣轉變而說法；隨其所乘之法門令其解脫而說法。這位菩薩安住在這個階段，成為大法師守護諸佛的法藏，進入深妙的義理。運用無量的智慧方便，以四無礙智（四種無礙的智慧）的言辭說法，這位菩薩常常隨順四無礙智，而不可被破壞。哪四種呢？一、法無礙（對佛法的理解無障礙），二、義無礙（對佛法義理的理解無障礙），三、辭無礙（表達佛法的言辭無障礙），四、樂說無礙（樂於說法且無障礙）。』 『這位菩薩以法無礙智，知道諸法的自性；以義無礙智，知道差別之法；以辭無礙智，知道所說諸法不可被破壞；以樂說無礙智，知道所說諸法次第不斷。再次，以法無礙智，知道諸法沒有實體性；以義無
【English Translation】 English version: There are habitual tendencies, and subsequently, the body also has habitual tendencies. These tendencies follow in sequence, and for a long time, one continuously holds onto the karma of afflictions. Without these, there is no existence. All of these are known as they truly are. The Bodhisattva knows the definite and indefinite characteristics of sentient beings, the characteristics of the rightly definite, the characteristics of the wrongly definite, the characteristics of the indefinite, the characteristics of the rightly definite within right view, the characteristics of the wrongly definite within wrong view, the indefinite characteristics that are apart from these two, the characteristics of the opposing wrongly definite one by one, the characteristics of the rightly definite of the five roots (the five sense organs: eyes, ears, nose, tongue, and body), the indefinite characteristics that are apart from these two, the characteristics of the wrongly definite in a wrong position, the characteristics of the rightly definite in a right position, the indefinite characteristics that are apart from these two, the characteristics of being deeply entrenched in wrong groups and difficult to transform, the characteristics of the causes and conditions for cultivating the unsurpassed path (the path to Buddhahood), and the characteristics of protecting indefinite sentient beings. All of these are known as they truly are. 'Buddha's child! A Bodhisattva Mahasattva (a great Bodhisattva) who follows such wisdom is called abiding in the Land of Good Wisdom. A Bodhisattva who abides in this land knows the different characteristics of the various actions of sentient beings, and provides causes and conditions according to their liberation. This Bodhisattva's method of transforming sentient beings, the method of liberating sentient beings, is known as it truly is, and teachings are given accordingly. The characteristics of the Sravaka Vehicle (Hinayana Buddhism), the characteristics of the Pratyekabuddha Vehicle (the vehicle of the solitary realizers), the characteristics of the Bodhisattva Vehicle (Mahayana Buddhism), and the characteristics of the Tathagata Land (the state of Buddhahood) are known as they truly are, and teachings are given according to the causes and conditions of sentient beings. Teachings are given according to the differences in mind, faculties (the capacities of sentient beings), and desires. Teachings are also given according to the places of practice and the places of wisdom. Teachings are given knowing all places of practice. Teachings are given according to the nature of sentient beings, delving into difficult places. Teachings are given according to their tendencies, births, afflictions, and the transformations of their habitual tendencies. Teachings are given according to the vehicle that leads to liberation. This Bodhisattva, abiding in this land, becomes a great Dharma master, protecting the Dharma treasury of all Buddhas, and entering into profound and subtle meanings. Using immeasurable wisdom and skillful means, teachings are given with the eloquence of the Four Unobstructed Wisdoms. This Bodhisattva always follows the Four Unobstructed Wisdoms and cannot be destroyed. What are the four? First, unobstructed wisdom in Dharma (understanding of the Buddha's teachings without obstruction), second, unobstructed wisdom in meaning (understanding of the meaning of the Buddha's teachings without obstruction), third, unobstructed wisdom in eloquence (eloquence in expressing the Buddha's teachings without obstruction), and fourth, unobstructed wisdom in joyful exposition (joyful and unobstructed in expounding the teachings).' 'This Bodhisattva, with unobstructed wisdom in Dharma, knows the self-nature of all dharmas; with unobstructed wisdom in meaning, knows the differentiated dharmas; with unobstructed wisdom in eloquence, knows that the dharmas spoken cannot be destroyed; with unobstructed wisdom in joyful exposition, knows that the dharmas spoken are in continuous sequence. Furthermore, with unobstructed wisdom in Dharma, knows that all dharmas have no inherent substance; with unobstructed wisdom in meaning, knows the
礙智，知諸法生滅相；以辭無礙智，知諸法假名不斷假名說；以樂說無礙智，知隨假名不壞無邊說。複次，以法無礙智，知現在諸法差別相；以義無礙智，知過去、未來諸法差別相；以辭無礙智，知過去、未來、現在諸法說不可壞；以樂說無礙智，於一一世得無邊法明說。複次，以法無礙智，知諸法差別；以義無礙智，知諸法義差別；以辭無礙智，隨諸言音而為說法；以樂說無礙智，隨所樂解而為說法。複次，以法無礙智，以法智方便，知諸法差別不可壞；以義無礙智，以比智如實知諸法差別；以辭無礙智，以世智說諸法差別；以樂說無礙智，知善說第一義。複次，以法無礙智，知諸法一相不壞；以義無礙智，知陰、入、界、諦因緣法；以辭無礙智，以微妙音故，一切世間之所歸趣；以樂說無礙智，所說轉勝，能令眾生得無邊法明。複次，以法無礙智，知一乘究竟攝一切無差別；以義無礙智，知諸乘差別；以辭無礙智，能說諸乘無差別；以樂說無礙智，以一法門說無邊法明。複次，以法無礙智，能入一切菩薩行、智行、法行、隨智行；以義無礙智，能分別說十地義差別；以辭無礙智，說隨順諸地道不可壞；以樂說無礙智，說一切行無邊相。複次，以法無礙智，知一切佛於一念中得菩提；以義無礙智，知種種時、種種剎
【現代漢語翻譯】 現代漢語譯本：以法無礙智，了知諸法生滅的現象；以義無礙智，了知諸法是假名安立，並以假名不斷地宣說；以辭無礙智，了知隨順假名而作無邊無盡的宣說，而不破壞假名；以樂說無礙智，了知隨順假名而作無邊無盡的宣說。 複次，以法無礙智，了知現在諸法的差別相；以義無礙智，了知過去、未來諸法的差別相；以辭無礙智，了知過去、未來、現在諸法的宣說不可破壞；以樂說無礙智，于每一世都能獲得無邊法門的明晰宣說。 複次，以法無礙智，了知諸法的差別；以義無礙智，了知諸法意義的差別；以辭無礙智，隨順各種言語聲音而為眾生說法；以樂說無礙智，隨順眾生所樂於理解的方式而為說法。 複次，以法無礙智，運用法智的方便，了知諸法的差別不可破壞；以義無礙智，運用比智如實了知諸法的差別；以辭無礙智，運用世俗的智慧宣說諸法的差別；以樂說無礙智，了知善巧宣說第一義諦。 複次，以法無礙智，了知諸法的一相不壞；以義無礙智，了知五陰（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（眼界、耳界、鼻界、舌界、身界、意界；色界、聲界、香界、味界、觸界、法界；眼識界、耳識界、鼻識界、舌識界、身識界、意識界）、四聖諦（苦、集、滅、道）的因緣法；以辭無礙智，以微妙的音聲，成為一切世間所歸向之處；以樂說無礙智，所說的法義更加殊勝，能夠令眾生獲得無邊法門的明晰。 複次，以法無礙智，了知一乘（唯一能引導眾生達到解脫的教法）究竟攝持一切法而無差別；以義無礙智，了知諸乘（聲聞乘、緣覺乘、菩薩乘）的差別；以辭無礙智，能夠宣說諸乘並無差別；以樂說無礙智，以一個法門宣說無邊法門的明晰。 複次，以法無礙智，能夠進入一切菩薩的行持、智慧的行持、法的行持、隨順智慧的行持；以義無礙智，能夠分別宣說十地（菩薩修行過程中的十個階段）的意義差別；以辭無礙智，宣說隨順諸地之道不可破壞；以樂說無礙智，宣說一切行持的無邊相貌。 複次，以法無礙智，了知一切佛在一念之間證得菩提（覺悟）；以義無礙智，了知種種時間、種種剎土（佛所教化的世界）的差別。
【English Translation】 English version: With unobstructed knowledge of the Dharma (法無礙智), one knows the phenomena of the arising and ceasing of all dharmas; with unobstructed knowledge of meaning (義無礙智), one knows that all dharmas are established by provisional names, and one continuously speaks using these provisional names; with unobstructed knowledge of language (辭無礙智), one knows that one speaks limitlessly and endlessly in accordance with provisional names, without destroying them; with unobstructed knowledge of eloquence (樂說無礙智), one knows that one speaks limitlessly and endlessly in accordance with provisional names. Furthermore, with unobstructed knowledge of the Dharma, one knows the distinctive characteristics of present dharmas; with unobstructed knowledge of meaning, one knows the distinctive characteristics of past and future dharmas; with unobstructed knowledge of language, one knows that the teachings of past, future, and present dharmas cannot be destroyed; with unobstructed knowledge of eloquence, one obtains clear teachings of limitless Dharma in every lifetime. Furthermore, with unobstructed knowledge of the Dharma, one knows the distinctions of all dharmas; with unobstructed knowledge of meaning, one knows the distinctions in the meanings of all dharmas; with unobstructed knowledge of language, one speaks the Dharma in accordance with various sounds and languages; with unobstructed knowledge of eloquence, one speaks the Dharma in accordance with what beings are pleased to understand. Furthermore, with unobstructed knowledge of the Dharma, using the skillful means of Dharma wisdom, one knows that the distinctions of all dharmas cannot be destroyed; with unobstructed knowledge of meaning, using comparative wisdom, one truly knows the distinctions of all dharmas; with unobstructed knowledge of language, using worldly wisdom, one speaks of the distinctions of all dharmas; with unobstructed knowledge of eloquence, one knows how to skillfully speak of the ultimate truth. Furthermore, with unobstructed knowledge of the Dharma, one knows that the one characteristic of all dharmas is indestructible; with unobstructed knowledge of meaning, one knows the causal conditions of the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve ayatanas (sense bases: eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), the eighteen dhatus (eye-dhatu, ear-dhatu, nose-dhatu, tongue-dhatu, body-dhatu, mind-dhatu; form-dhatu, sound-dhatu, smell-dhatu, taste-dhatu, touch-dhatu, dharma-dhatu; eye-consciousness-dhatu, ear-consciousness-dhatu, nose-consciousness-dhatu, tongue-consciousness-dhatu, body-consciousness-dhatu, mind-consciousness-dhatu), and the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering); with unobstructed knowledge of language, one becomes the refuge of all the world through subtle sounds; with unobstructed knowledge of eloquence, what is spoken becomes more excellent, enabling beings to obtain clear understanding of limitless Dharma. Furthermore, with unobstructed knowledge of the Dharma, one knows that the One Vehicle (the single teaching that leads all beings to liberation) ultimately encompasses all dharmas without distinction; with unobstructed knowledge of meaning, one knows the distinctions of the various vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana); with unobstructed knowledge of language, one can speak of the non-distinction of the various vehicles; with unobstructed knowledge of eloquence, one speaks of the clear understanding of limitless Dharma through one Dharma gate. Furthermore, with unobstructed knowledge of the Dharma, one can enter all the practices of Bodhisattvas, the practices of wisdom, the practices of Dharma, and the practices that follow wisdom; with unobstructed knowledge of meaning, one can separately explain the distinctions in the meanings of the ten bhumis (ten stages of a Bodhisattva's path); with unobstructed knowledge of language, one speaks of the indestructible path that follows the various bhumis; with unobstructed knowledge of eloquence, one speaks of the limitless aspects of all practices. Furthermore, with unobstructed knowledge of the Dharma, one knows that all Buddhas attain Bodhi (enlightenment) in a single moment; with unobstructed knowledge of meaning, one knows the distinctions of various times and various Buddha-fields (worlds where Buddhas teach).
差別；以辭無礙智，隨諸佛得道事差別說；以樂說無礙智，於一句法無邊劫說而不窮盡。複次，以法無礙智，知一切佛語、一切佛力、無畏、不共法、大慈大悲、無礙智，轉法輪一切種智；以義無礙智，知如來音聲，說八萬四千隨眾生心諸根欲樂差別行；以辭無礙智，以如來音聲，說一切諸行不可壞；以樂說無礙智，以諸佛智力，隨眾生所樂音聲說。
「菩薩摩訶薩如是善知無礙智，安住第九地，名為得佛法藏；為大法師，得眾義陀羅尼，眾法陀羅尼，起智陀羅尼，眾明陀羅尼，善慧陀羅尼，眾財陀羅尼，名聞陀羅尼，威德陀羅尼，無礙陀羅尼，無邊旋陀羅尼，雜義藏陀羅尼，得如是等百萬阿僧祇陀羅尼，隨方便說如是無量樂說差別門說法。是菩薩得如是無量陀羅尼門，能于無量佛所聽法，聞已不忘，如所聞法，能以無量差別門為人演說。是菩薩於一佛所，以百萬阿僧祇陀羅尼，聽受正法，如從一佛，余無量佛，亦復如是。是菩薩于禮敬佛時，所聞法明，非多學聲聞得陀羅尼力，於十萬劫所能受持。是菩薩得如是陀羅尼力，無礙智樂說力，以說法故，在於法座，大千世界滿中眾生，隨意說法。是菩薩在法座上，唯除諸佛及受職菩薩，於一切中最為殊勝。是菩薩處於法座，或以一音，欲令一切悉得解了，即得解了
【現代漢語翻譯】 現代漢語譯本 差別；以辭無礙智（能自在運用語言表達的智慧），隨著諸佛得道的事蹟差別而宣說；以樂說無礙智（能自在宣說佛法的智慧），對於一句佛法，即使經過無邊劫的時間宣說也無法窮盡。再者，以法無礙智（通達一切佛法的智慧），了知一切佛的語言、一切佛的力量、無畏、不共法（佛獨有的功德）、大慈大悲、無礙智（沒有障礙的智慧）、轉法輪（宣說佛法）的一切種智（佛的一切智慧）；以義無礙智（通達佛法義理的智慧），了知如來的音聲，宣說八萬四千種隨著眾生心意、根器、慾望和喜好而不同的修行方法；以辭無礙智，用如來的音聲，宣說一切諸行（一切現象）不可破壞；以樂說無礙智，用諸佛的智慧力量，隨著眾生所喜好的音聲宣說。 菩薩摩訶薩（大菩薩）如此善巧地了知無礙智，安住于第九地（菩薩修行階位），被稱為得到佛法寶藏；成為大法師，得到眾義陀羅尼（能記住一切義理的陀羅尼），眾法陀羅尼（能記住一切佛法的陀羅尼），起智陀羅尼（能生起智慧的陀羅尼），眾明陀羅尼（能記住一切明咒的陀羅尼），善慧陀羅尼（能生起善巧智慧的陀羅尼），眾財陀羅尼（能記住一切財富的陀羅尼），名聞陀羅尼（能獲得名聲的陀羅尼），威德陀羅尼（能獲得威德的陀羅尼），無礙陀羅尼（能獲得無礙智慧的陀羅尼），無邊旋陀羅尼（能無邊旋轉的陀羅尼），雜義藏陀羅尼（能記住各種義理的陀羅尼），得到像這樣百萬阿僧祇（無數）的陀羅尼，隨著方便而宣說像這樣無量樂說差別門（無量種宣說佛法的方便法門）說法。這位菩薩得到像這樣無量的陀羅尼門，能在無量佛所聽聞佛法，聽聞后不會忘記，像所聽聞的佛法，能用無量差別門為人演說。這位菩薩在一尊佛所，用百萬阿僧祇的陀羅尼，聽受正法，像從一尊佛那樣，其餘無量佛，也是這樣。這位菩薩在禮敬佛時，所聽聞的法明，不是多學聲聞（小乘修行者）得到陀羅尼的力量，在十萬劫所能受持的。這位菩薩得到像這樣的陀羅尼力量，無礙智樂說力量，因為說法的原因，在法座上，大千世界充滿眾生，隨意說法。這位菩薩在法座上，唯獨諸佛和受職菩薩（即將成佛的菩薩）之外，在一切眾生中最為殊勝。這位菩薩處於法座，或者用一個聲音，想要讓一切眾生都能夠理解，就能夠理解了。
【English Translation】 English version Distinctions; with the unobstructed wisdom of eloquence, he speaks according to the distinctions of the events of the Buddhas' enlightenment; with the unobstructed wisdom of joyful exposition, he can speak about one phrase of Dharma for endless eons without exhausting it. Furthermore, with the unobstructed wisdom of Dharma, he knows all the Buddhas' words, all the Buddhas' powers, fearlessness, unique qualities, great compassion, unobstructed wisdom, the turning of the Dharma wheel, and all-knowing wisdom; with the unobstructed wisdom of meaning, he knows the Tathagata's voice, speaking eighty-four thousand different practices according to the minds, faculties, desires, and pleasures of sentient beings; with the unobstructed wisdom of eloquence, he uses the Tathagata's voice to speak of all phenomena as indestructible; with the unobstructed wisdom of joyful exposition, he uses the Buddhas' wisdom and power to speak in the voices that sentient beings prefer. A Bodhisattva Mahasattva (great Bodhisattva) who is so skilled in understanding unobstructed wisdom, dwells in the ninth ground (a stage of Bodhisattva practice), and is called one who has obtained the treasury of the Buddha's Dharma; he becomes a great Dharma master, obtaining the dharani (mnemonic device) of all meanings, the dharani of all Dharmas, the dharani of arising wisdom, the dharani of all illuminations, the dharani of skillful wisdom, the dharani of all wealth, the dharani of fame, the dharani of power and virtue, the dharani of unobstructedness, the dharani of boundless rotation, and the dharani of the treasury of diverse meanings. He obtains millions of asankhyeya (countless) dharanis like these, and according to skillful means, he speaks in countless different ways of joyful exposition. This Bodhisattva obtains such countless dharani doors, and can hear the Dharma at countless Buddhas' places, and after hearing it, he does not forget it. Like the Dharma he has heard, he can expound it to others through countless different doors. This Bodhisattva, at one Buddha's place, uses millions of asankhyeya dharanis to receive the true Dharma, and just as from one Buddha, so it is with countless other Buddhas. When this Bodhisattva pays homage to the Buddha, the clarity of the Dharma he hears is not something that a learned Sravaka (Hinayana practitioner) who has obtained the power of dharani can uphold in ten million eons. This Bodhisattva obtains such power of dharani, the power of unobstructed wisdom and joyful exposition, and because of speaking the Dharma, he sits on the Dharma seat, and the great chiliocosm is filled with sentient beings, and he speaks the Dharma as he wishes. This Bodhisattva, on the Dharma seat, is the most excellent among all beings, except for the Buddhas and the Bodhisattvas who have received their ordainment. This Bodhisattva, sitting on the Dharma seat, can use one sound, if he wishes to make all beings understand, they will understand.
；或以種種音聲，欲令一切各得開解，即得開解；或以默然但放光明，欲令一切各得解法，即得解法；或一切毛孔，皆出法音；或三千大千世界所有色、無色物，皆出法音；或以一音周滿法界，欲令得解，即皆得解。是菩薩三千大千世界所有眾生，以無量音聲一時問難，所問各異。是菩薩於一念中，悉受如是，一切問難，以一音答皆令開解，如是若二若三，若百若千，乃至不可說不可說三千大千世界滿中眾生，廣為說法。承佛神力，能為眾生廣作佛事，倍復勤攝。如是智明，於一塵中有不可說不可說世界塵數大會，佛在此中，隨眾生心而為說法，令一一眾生心得若干無量諸法，如一佛，一切諸佛亦如是；如一微塵，一切十方世界，亦復如是。於是中生大憶念力，於一念中，從一切佛所受法明，不失一句。如上大會滿中眾生，以決定法明演清凈法，於一念中，令爾所眾生，皆得開解，何況若干世界中眾生。是菩薩住是地，善根轉勝，深入諸佛行處，常與一切佛會，深入菩薩解脫；菩薩隨順如是智，常見諸佛，於一一劫中無量無邊百千萬億以上供具供養諸佛，于諸佛所種種問難，通達諸陀羅尼，一切善根，轉勝明凈。佛子！如煉真金，具足莊嚴，為轉輪王所著寶冠，一切小王無能奪者；菩薩亦如是，住善慧地，一切善根，
【現代漢語翻譯】 現代漢語譯本：或者以種種音聲，想要讓一切眾生各自得以開悟理解，就能立即開悟理解；或者以默然無聲，只是放出光明，想要讓一切眾生各自理解佛法，就能立即理解佛法；或者從一切毛孔中，都發出佛法之音；或者從三千大千世界所有有形無形的物體中，都發出佛法之音；或者以一種聲音遍滿整個法界，想要讓眾生得以理解，就能都得以理解。這位菩薩在三千大千世界中，所有眾生以無量音聲同時發問，所問的問題各不相同。這位菩薩在一念之間，完全接受所有這些問題，用一種聲音回答，使他們都得以開悟理解。像這樣，無論是兩個、三個，還是成百上千，乃至不可說不可說的三千大千世界充滿的眾生，都廣泛地為他們說法。憑藉佛的神力，能夠為眾生廣泛地做佛事，更加勤奮地攝受眾生。這樣的智慧光明，在一個微塵中，有不可說不可說的世界塵數的大會，佛在其中，隨著眾生的心意而為他們說法，使每一個眾生心中都得到若干無量的佛法。就像一位佛一樣，一切諸佛也是這樣；就像一粒微塵一樣，一切十方世界也是這樣。在這其中產生強大的憶念力，在一念之間，從一切佛那裡接受佛法光明，不遺漏一句。像上面大會中充滿的眾生，以確定的佛法光明演說清凈的佛法，在一念之間，使那麼多的眾生都得以開悟理解，更何況若干世界中的眾生。這位菩薩安住在這個善慧地，善根更加殊勝，深入諸佛的行處，常常與一切佛會合，深入菩薩的解脫境界；菩薩隨順這樣的智慧，常見諸佛，在每一個劫中，用無量無邊百千萬億以上的供養品供養諸佛，在諸佛那裡進行種種問難，通達一切陀羅尼（總持，記憶和理解佛法的能力），一切善根，更加殊勝明凈。佛子！就像煉製出來的真金，具備莊嚴的裝飾，成為轉輪王（擁有統治世界的理想君主）所佩戴的寶冠，一切小王都無法奪取；菩薩也是這樣，安住在善慧地，一切善根， 轉勝明凈，一切魔王外道，無能壞者。佛子！是菩薩住是地，得如是無量功德，是名菩薩善慧地義。
【English Translation】 English version: Or, with various sounds, wishing to enable all beings to each attain understanding and liberation, they immediately attain understanding and liberation; or, in silence, simply emitting light, wishing to enable all beings to each understand the Dharma, they immediately understand the Dharma; or, from every pore, all emit the sound of the Dharma; or, from all forms and formless things in the three thousand great thousand worlds, all emit the sound of the Dharma; or, with one sound pervading the entire Dharma realm, wishing to enable beings to attain understanding, they all attain understanding. This Bodhisattva, in the three thousand great thousand worlds, all beings simultaneously ask questions with immeasurable sounds, and the questions asked are all different. This Bodhisattva, in a single thought, completely receives all these questions, and with one sound answers, enabling them all to attain understanding and liberation. Like this, whether it is two, three, or hundreds, thousands, or even immeasurable, unspeakable three thousand great thousand worlds filled with beings, they extensively preach the Dharma for them. Relying on the Buddha's divine power, they are able to extensively perform the Buddha's work for beings, and even more diligently gather beings. Such wisdom and light, in a single dust mote, there are immeasurable, unspeakable world-dust-number assemblies, and the Buddha is within them, preaching the Dharma according to the minds of beings, enabling each being to obtain countless immeasurable Dharmas in their minds. Just like one Buddha, all Buddhas are also like this; just like one dust mote, all the ten directions of the world are also like this. Within this, great power of recollection arises, and in a single thought, they receive the light of the Dharma from all Buddhas, without missing a single word. Like the beings filling the assemblies above, with the definite light of the Dharma, they expound the pure Dharma, and in a single thought, enable so many beings to attain understanding and liberation, let alone the beings in countless worlds. This Bodhisattva, dwelling in this Good Wisdom Ground, their roots of goodness become even more excellent, deeply entering the places where Buddhas walk, constantly meeting with all Buddhas, deeply entering the liberation of Bodhisattvas; the Bodhisattva, following such wisdom, constantly sees all Buddhas, and in every kalpa, uses immeasurable, boundless hundreds of millions of billions of offerings to make offerings to all Buddhas, and at the Buddhas' places, they engage in various questions and answers, mastering all Dharanis (total retention, the ability to remember and understand the Dharma), and all roots of goodness become even more excellent and pure. O son of the Buddha! Just like refined true gold, possessing magnificent adornments, becoming the jeweled crown worn by a Chakravartin (an ideal monarch who rules the world), which no small king can seize; the Bodhisattva is also like this, dwelling in the Good Wisdom Ground, all roots of goodness, become more excellent and pure, and no demon king or heretic can destroy them. O son of the Buddha! This Bodhisattva, dwelling in this ground, obtains such immeasurable merits, and this is called the meaning of the Bodhisattva's Good Wisdom Ground.
轉勝明凈，聲聞辟支佛、諸地菩薩所不能壞。是菩薩善根轉明，能照眾生煩惱難處，如大梵王，三千世界一切難處，皆悉能照；菩薩亦如是，住善慧地，善根明凈，照諸眾生煩惱難處。
「諸佛子！是名略說菩薩善慧地。若廣說者，則無量無邊劫，不可得盡。菩薩住是地，多作大梵王，典領三千大千世界，無有能勝，如實解義者，于自在中而得自在，善能宣說聲聞辟支佛、菩薩波羅蜜，眾生問難無能窮盡，所作善業佈施、愛語、利益、同事皆不離唸佛，不離念法，乃至不離念一切種智；常生是心：『我當於一切眾生，為首為勝，乃至於一切眾生為依止者。』是菩薩若欲如是勤行精進，於一念中，得百萬阿僧祇三千大千世界微塵數三昧，乃至能示百萬阿僧祇三千大千世界微塵數菩薩，以為眷屬。若以願力，神通自在，復過是數，百千萬億那由他劫，不可計知。」
爾時，金剛藏菩薩欲重明此義，以偈頌曰：
「諸菩薩隨順， 無量深智力， 第一最微妙， 一切世難知， 利益眾生者， 能至第九地。 得入于諸佛， 秘密之法藏， 得微妙最上， 三昧陀羅尼， 廣大神通力， 善入世界相， 智慧力決定， 能觀諸佛法， 大愿悲心凈， 得入第九地。 順行此上
【現代漢語翻譯】 現代漢語譯本 （菩薩的）善根轉為明凈，（這種明凈）是聲聞（Sravaka，通過聽聞佛法而證悟的人）、辟支佛（Pratyekabuddha，靠自己覺悟而未宣講佛法的人）、以及諸地菩薩所不能破壞的。這是菩薩的善根轉為明亮，能夠照見眾生煩惱的難處，如同大梵天王（Mahabrahma，色界初禪天的天主），能夠照見三千世界一切難處一樣；菩薩也像這樣，安住于善慧地，善根明凈，照見眾生煩惱的難處。
『諸佛子！』這（以上所說）是簡略地說明菩薩的善慧地。如果廣說的話，那麼即使經過無量無邊的劫數，也說不盡。菩薩安住於此地，大多會成為大梵天王，統領三千大千世界，沒有誰能勝過他，能夠如實地理解（佛法的）意義，在自在中獲得自在，善於宣說聲聞、辟支佛、菩薩的波羅蜜（Paramita，到達彼岸的方法），眾生的疑問難不倒他，所做的善業，如佈施、愛語、利益、同事，都不離唸佛，不離念法，乃至不離念一切種智（Sarvajnata，佛陀所證悟的一切智慧）；常常生起這樣的心念：『我應當在一切眾生中，成為首領、成為最殊勝的，乃至成為一切眾生的依靠。』如果這位菩薩想要這樣勤奮精進，在一念之間，就能獲得百萬阿僧祇（Asamkhya，極大的數字）三千大千世界微塵數的三昧（Samadhi，禪定），乃至能夠示現百萬阿僧祇三千大千世界微塵數的菩薩，作為他的眷屬。如果憑藉願力，神通自在，又超過這個數量，即使經過百千萬億那由他（Nayuta，極大的數字）劫，也無法計算得知。」
這時，金剛藏菩薩（Vajragarbha Bodhisattva）想要再次闡明這個道理，用偈頌說道：
『諸菩薩隨順， 無量深智力， 第一最微妙， 一切世難知， 利益眾生者， 能至第九地。 得入于諸佛， 秘密之法藏， 得微妙最上， 三昧陀羅尼（Dharani，總持，記憶法門）， 廣大神通力， 善入世界相， 智慧力決定， 能觀諸佛法， 大愿悲心凈， 得入第九地。 順行此上』
【English Translation】 English version The roots of goodness (kusala-mula) of the Bodhisattva become clear and pure, (this clarity) cannot be destroyed by Sravakas (those who attain enlightenment through hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own without teaching others), or Bodhisattvas of other stages. This is because the Bodhisattva's roots of goodness become bright, enabling them to illuminate the difficult places of sentient beings' afflictions, just as Mahabrahma (the ruler of the first dhyana heaven in the realm of form) can illuminate all the difficult places in the three thousand worlds; the Bodhisattva is also like this, dwelling in the Good Wisdom Ground (Sadhumati-bhumi), with clear and pure roots of goodness, illuminating the difficult places of sentient beings' afflictions.
'Oh, sons of the Buddha!' This (what has been said above) is a brief explanation of the Bodhisattva's Good Wisdom Ground. If explained in detail, it could not be exhausted even after countless eons. Bodhisattvas who dwell in this ground often become Mahabrahmas, ruling over the three thousand great thousand worlds, with no one able to surpass them. They can truly understand the meaning (of the Dharma), attain freedom within freedom, and are skilled in expounding the Paramitas (perfections) of Sravakas, Pratyekabuddhas, and Bodhisattvas. They are not stumped by the questions of sentient beings, and the good deeds they perform, such as giving, loving speech, benefiting others, and working together, are never separate from mindfulness of the Buddha, mindfulness of the Dharma, and even mindfulness of all-knowing wisdom (Sarvajnata, the wisdom of a Buddha); they constantly generate this thought: 'I should be the leader, the most excellent, and even the refuge for all sentient beings.' If this Bodhisattva wishes to diligently practice with such effort, in a single moment, they can attain a million Asamkhyas (immeasurable numbers) of samadhis (meditative absorptions) equal to the number of dust particles in three thousand great thousand worlds, and even manifest a million Asamkhyas of Bodhisattvas equal to the number of dust particles in three thousand great thousand worlds as their retinue. If they rely on the power of their vows and their supernatural abilities, they surpass this number, and even after hundreds of millions of Nayutas (large numbers) of eons, it cannot be calculated or known.
At that time, Vajragarbha Bodhisattva, wishing to further clarify this meaning, spoke in verse:
'Bodhisattvas follow, Immeasurable deep wisdom power, The first and most subtle, Difficult for all the world to know, Those who benefit sentient beings, Can reach the ninth ground. They enter the Buddhas', Secret treasury of Dharma, They attain the subtle and supreme, Samadhi and Dharani (mnemonic devices), Great supernatural power, Skillfully enter the characteristics of the world, The power of wisdom is decisive, Able to observe the Buddhas' Dharma, Great vows and pure compassion, They enter the ninth ground. Following this above'
地， 持諸佛法藏， 即能通諸法， 善不善無記， 有漏及無漏， 世間出世間， 是可思議法， 是不可思議。 知法定不定， 三乘具足相， 思惟分別此， 有為無為法， 起知如是法， 滅諸無明闇， 隨順是智心， 則為第一妙。 悉知一切難， 諸心差別相， 莊飾世輕易， 無邊自在心， 煩惱深淺相， 心伴不離相， 知使纏差別， 隨順相續有。 知業種種雜， 各各差別相， 因滅果不失， 通達如是事。 又知于眾生， 諸根軟中上， 廣大差別等， 先際后際相。 知欲軟中上， 及諸性差別， 乃至能悉知， 八萬四千種。 煩惱使難處， 無始來不滅， 皆與心共行， 繫縛不可斷。 知諸結使等， 但妄想分別， 無有方處所， 亦無定事相。 常不離於身， 又亦難得知， 禪定力能遮， 金剛道能斷。 又能知諸生， 入六道差別， 愛潤無明覆， 業田識是種。 生於後身芽， 名色共增長， 無始生死來， 相續在三界。 知諸天龍趣， 由煩惱業心， 若離於此法， 是則無所有。 一切諸眾生， 皆在三趣中， 或沒諸邪見，
【現代漢語翻譯】 現代漢語譯本 能持有諸佛的法藏（Dharmakosa），就能通達一切法，包括善、不善和無記（avyākrta，非善非惡），有漏（sāsrava，有煩惱）和無漏（anāsrava，無煩惱），世間和出世間，可思議和不可思議的法。 知道法是決定或不決定的，瞭解三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）具足的相貌，思維分別這些有為法（saṃskṛta，因緣和合而生之法）和無為法（asaṃskṛta，非因緣和合而生之法），生起對這些法的認知，就能滅除一切無明（avidyā，對真理的無知）的黑暗，隨順這種智慧的心，就是第一等微妙的。 完全瞭解一切難以理解的事物，諸心（citta）的差別相，莊嚴世間是容易的，擁有無邊自在的心，瞭解煩惱的深淺相，心與煩惱不分離的相，知道使（klesha，煩惱）和纏（paryavasthāna，煩惱的束縛）的差別，隨順相續而有。 知道業（karma）的種種複雜性，各自的差別相，因滅而果不失，通達這些道理。 又知道眾生的諸根（indriya，感覺器官）有軟、中、上等差別，廣大差別等，以及先際（pūrvānta，過去）和后際（aparānta，未來）的相。 知道慾望有軟、中、上等差別，以及諸性的差別，乃至能夠完全知道八萬四千種差別。 煩惱和使（klesha）難以對付，從無始以來就無法滅除，都與心共同執行，繫縛著眾生，難以斷除。 知道諸結使（saṃyojana，束縛）等，都只是妄想分別，沒有固定的處所，也沒有確定的事相。 它們常常不離於身，又難以被認知，禪定（dhyāna）的力量能夠遮蔽它們，金剛道（vajra-mārga，堅固的智慧之道）能夠斷除它們。 又能知道眾生進入六道（gati，地獄、餓鬼、畜生、人、阿修羅、天）的差別，愛（trsna，渴愛）滋潤，無明覆蓋，業是田地，識（vijñāna，意識）是種子。 在後世生出新芽，名色（nāmarūpa，精神和物質）共同增長，從無始生死以來，相續在三界（triloka，欲界、色界、無色界）中。 知道諸天、龍等眾生，都是由煩惱、業和心所生，如果離開了這些法，就什麼都沒有了。 一切眾生，都在三趣（gati，地獄、餓鬼、畜生）中，或者沉沒在各種邪見（mithyā-dṛṣṭi）中。
【English Translation】 English version One who holds the Dharma Treasury (Dharmakosa) of all Buddhas can understand all dharmas, including good, bad, and neutral (avyākrta), defiled (sāsrava) and undefiled (anāsrava), worldly and transcendental, conceivable and inconceivable dharmas. Knowing that dharmas are either definite or indefinite, understanding the complete aspects of the Three Vehicles (triyāna), contemplating and distinguishing between conditioned (saṃskṛta) and unconditioned (asaṃskṛta) dharmas, and arising knowledge of these dharmas, one can extinguish the darkness of all ignorance (avidyā). Following this wisdom mind is the most excellent. Fully understanding all difficult things, the different aspects of all minds (citta), adorning the world is easy, having a boundless and free mind, understanding the depth of afflictions, the inseparable aspect of mind and afflictions, knowing the differences between the 'kleshas' (afflictions) and 'paryavasthānas' (bonds of afflictions), and following the continuity of existence. Knowing the various complexities of karma, their respective differences, that the result is not lost when the cause ceases, and understanding these matters. Also knowing that the faculties (indriya) of beings have differences such as soft, medium, and superior, vast differences, and the aspects of the past (pūrvānta) and future (aparānta). Knowing that desires have differences such as soft, medium, and superior, and the differences in natures, even being able to fully know the eighty-four thousand kinds of differences. Afflictions and 'kleshas' are difficult to deal with, have not been extinguished since beginningless time, all operate together with the mind, bind beings, and are difficult to cut off. Knowing that all 'saṃyojanas' (bonds) are merely delusional discriminations, without a fixed location, and without a definite form. They are always inseparable from the body, and are also difficult to know. The power of meditation (dhyāna) can obscure them, and the Vajra Path (vajra-mārga) can cut them off. Also being able to know the differences in beings entering the six realms (gati), that craving (trsna) nourishes, ignorance covers, karma is the field, and consciousness (vijñāna) is the seed. In the next life, a new sprout arises, name and form (nāmarūpa) grow together, and from beginningless birth and death, they continue in the three realms (triloka). Knowing that beings such as gods and dragons are born from afflictions, karma, and mind. If one is separated from these dharmas, then there is nothing. All beings are in the three realms (gati), or are submerged in various wrong views (mithyā-dṛṣṭi).
或在於智道。 菩薩住是地， 悉知眾生心， 諸根及欲樂， 種種差別義。 深心善思惟， 隨宜而說法， 通達無礙智， 善以言辭說。 菩薩為法師， 猶如師子王， 牛王寶山王， 安住無所畏。 普于諸世界， 雨甘露法味， 猶如大龍王， 能雨滿大海。 是菩薩善知， 法義辭無礙， 善能隨順行， 具足樂說力。 能得於百萬， 阿僧祇總持， 能受諸佛法， 如海受龍雨。 菩薩得如是， 諸深妙清凈， 無量陀羅尼， 諸三昧力故。 能於一念中， 得見無量佛， 聞已凈梵音， 演說妙法寶。 是菩薩或教， 大千界眾生， 隨心根所好， 說法令歡喜。 如是等無量， 三千大千國， 轉深勤精進， 而作是思惟， 於一微塵中， 無量佛說法， 隨眾生心相， 演說于妙義， 是菩薩皆受， 如地受諸種。 復作如是愿， 十方諸所有， 國土中眾生， 皆合為一會。 我於一念中， 皆悉知其心， 以一音說法， 悉令斷疑網。 菩薩住是地， 人天中法王， 為大說法師， 隨順眾生性。 常于日夜中， 與諸佛共會， 能住甚深妙， 寂滅智解
【現代漢語翻譯】 現代漢語譯本 或者在於智慧之道。 菩薩安住於此地，完全瞭解眾生的心念， 他們的根器、慾望和喜好，以及種種的差別意義。 以深刻的心思善加思量，隨順眾生的根器而說法， 通達無礙的智慧，善於用言辭表達。 菩薩作為法師，猶如獅子王， 牛王、寶山王一般，安住于無所畏懼的狀態。 普遍地在各個世界，降下甘露般的法味， 猶如大龍王，能夠降雨充滿大海。 這位菩薩善於瞭解，佛法的意義和辭藻，沒有障礙， 善於隨順佛法修行，具足樂於演說的力量。 能夠獲得百萬、阿僧祇（無數）的總持（記憶和理解能力）， 能夠接受諸佛的教法，如同大海接受龍的降雨。 菩薩獲得如此深奧、微妙、清凈的， 無量的陀羅尼（總持），以及各種三昧（禪定）的力量。 能夠在一念之間，得見無量的佛， 聽聞清凈的梵音，演說微妙的法寶。 這位菩薩或者教化，大千世界（三千大千世界）的眾生， 隨順他們的心意和根器所好，說法使他們歡喜。 像這樣無量無數的，三千大千世界， 更加深入地勤奮精進，並且這樣思惟： 在一個微塵之中，無量的佛在說法， 隨順眾生的心相，演說微妙的意義， 這位菩薩都能夠接受，如同大地接受各種種子。 又發這樣的願望，十方世界所有， 國土中的眾生，都聚集在一起。 我於一念之間，都能夠了解他們的心， 用一種聲音說法，使他們都斷除疑惑。 菩薩安住於此地，是人天中的法王， 作為偉大的說法師，隨順眾生的根性。 常常在日夜之中，與諸佛共同集會， 能夠安住于甚深微妙的，寂滅智慧解脫。
【English Translation】 English version Or it lies in the path of wisdom. The Bodhisattva, dwelling on this ground, fully understands the minds of all beings, Their faculties, desires, and pleasures, and the various differences in meaning. With a profound mind, they contemplate well, and preach the Dharma according to the suitability of beings, Penetrating unobstructed wisdom, they are skilled in expressing it with words. The Bodhisattva, as a Dharma teacher, is like a lion king, Like a bull king, a treasure mountain king, they dwell in fearlessness. Universally in all worlds, they rain down the flavor of the nectar of Dharma, Like a great dragon king, able to rain and fill the great ocean. This Bodhisattva is skilled in understanding, the meaning and eloquence of the Dharma, without obstruction, Skilled in practicing in accordance with the Dharma, possessing the power of joyful eloquence. They are able to obtain millions, asankhyas (countless) of dharanis (retention and understanding), Able to receive the teachings of all Buddhas, like the ocean receiving the rain of dragons. The Bodhisattva obtains such profound, subtle, and pure, Immeasurable dharanis, and the power of various samadhis (meditative absorptions). They are able in a single thought, to see immeasurable Buddhas, Hearing the pure Brahma sound, expounding the wonderful Dharma treasure. This Bodhisattva either teaches, the beings of the great chiliocosm (three thousand great thousand worlds), According to their minds and faculties, preaching the Dharma to make them rejoice. Like this, immeasurable and countless, three thousand great thousand worlds, They further deepen their diligent effort, and contemplate thus: Within a single mote of dust, immeasurable Buddhas are preaching the Dharma, According to the minds of beings, expounding the subtle meaning, This Bodhisattva receives all, like the earth receiving all kinds of seeds. They also make such a vow, that all in the ten directions, The beings in all lands, all gather together in one assembly. In a single thought, I am able to understand their minds, Using one voice to preach the Dharma, causing them all to cut off their doubts. The Bodhisattva, dwelling on this ground, is the Dharma king among humans and gods, As a great Dharma teacher, they accord with the nature of beings. Constantly day and night, they gather with all the Buddhas, Able to dwell in the profound, subtle, and tranquil wisdom of liberation.
脫。 供養無量佛， 善根轉明凈， 猶如轉輪王， 真金莊嚴冠。 光明照眾生， 諸煩惱難處， 如梵王光明， 照于大千界。 菩薩住是地， 於三千世界， 作大梵天王， 諸根悉猛利。 善以三乘法， 示悟諸眾生， 所作諸善業， 皆順於正念。 能於一念中， 而得無有量， 世界微塵數， 諸深妙三昧。 得見十方佛， 微妙音說法， 見佛大神力， 更發無量愿。 如是第九地， 大智所行處， 深妙難知見， 今已略說竟。」
大方廣佛華嚴經卷第二十六 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二十七
東晉天竺三藏佛馱跋陀羅譯
十地品第二十二之五
說諸大菩薩， 所行無上事， 無數那由他， 首陀會諸天， 于上虛空中， 心皆大歡喜， 咸以恭敬心， 眾妙供養佛。 那由他菩薩， 歡悅無有量， 燒諸奇妙香， 滅除諸煩惱。 他化自在王， 與諸天大眾， 住在虛空中， 心皆大歡喜， 咸以恭敬心， 種種設供養， 各散眾寶衣， 空中旋轉下。 無量億天女， 諸根欣悅豫， 于上虛空中
【現代漢語翻譯】 現代漢語譯本 『脫』（指脫離、超越）。 供養過無量諸佛，善根變得更加明凈， 就像轉輪聖王，頭戴真金裝飾的寶冠。 光明照耀眾生，使他們脫離煩惱的困境， 如同梵天王的光明，照耀著整個大千世界。 菩薩安住在這個階段，在三千大千世界中， 成為大梵天王，諸根都變得非常敏銳。 善巧地運用三乘佛法，開示覺悟眾生， 所做的一切善業，都符合正念。 能在一念之間，獲得無量無數， 如世界微塵數般，深奧微妙的禪定。 得見十方諸佛，聽聞他們以微妙的音聲說法， 見到佛的大神力，更加發起無量的誓願。 這就是第九地，大智慧所行之處， 深奧微妙難以理解，現在已經簡略地說完了。
《大方廣佛華嚴經》卷第二十六 大正藏第09冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十七
東晉天竺三藏佛馱跋陀羅譯
十地品第二十二之五
講述諸大菩薩，所修行的無上事業， 無數那由他（Nayu-ta，數量單位，表示極大的數目）首陀會（Suddhavasa，色界天之一）諸天， 在上方虛空中，心中都非常歡喜， 都以恭敬的心，用各種美妙的供品供養佛。 那由他（Nayu-ta）菩薩，歡喜無量， 焚燒各種奇妙的香，滅除一切煩惱。 他化自在天王（Paranirmita-vasavartin，欲界頂層天王），與諸天大眾， 住在虛空中，心中都非常歡喜， 都以恭敬的心，設定種種供養， 各自散佈各種寶衣，在空中旋轉落下。 無量億天女，諸根都感到欣悅， 在上方虛空中
【English Translation】 English version 'Detachment' (referring to detachment, transcendence). Having made offerings to immeasurable Buddhas, the roots of goodness become even more clear and pure, Like a Chakravartin king, wearing a crown adorned with pure gold. The light illuminates all beings, freeing them from the difficult places of afflictions, Like the light of Brahma, illuminating the entire great chiliocosm. Bodhisattvas abiding in this stage, in the three thousand great chiliocosms, Become great Brahma kings, with all their faculties becoming very sharp. Skillfully using the three vehicles of Dharma, they enlighten all beings, All the good deeds they perform are in accordance with right mindfulness. In a single moment, they can obtain immeasurable and countless, As many profound and subtle samadhis as there are dust particles in the world. They see the Buddhas of the ten directions, and hear them preach with subtle sounds, Seeing the great spiritual power of the Buddhas, they further generate immeasurable vows. This is the ninth stage, the place where great wisdom is practiced, Profound and subtle, difficult to understand, it has now been briefly explained.
The Avatamsaka Sutra, Volume 26 Taisho Tripitaka Volume 09, No. 0278, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 27
Translated by Tripitaka Buddhabhadra of Eastern Jin
Chapter 22, The Ten Stages, Part 5
Speaking of the unsurpassed deeds practiced by the great Bodhisattvas, Countless Nayutas (Nayu-ta, a unit of large number) Suddhavasa (one of the heavens in the Form Realm) devas, In the upper empty space, their hearts are all very joyful, All with respectful hearts, offer various wonderful offerings to the Buddha. Nayuta (Nayu-ta) Bodhisattvas, with immeasurable joy, Burn various wonderful incenses, eliminating all afflictions. The Paranirmita-vasavartin (King of the highest heaven in the Desire Realm), with the assembly of devas, Abiding in the empty space, their hearts are all very joyful, All with respectful hearts, set up various offerings, Each scatters various precious garments, which rotate and fall in the air. Immeasurable billions of heavenly maidens, all their faculties feeling joyful, In the upper empty space
， 敬心供養佛， 同作無量億， 那由他妓樂， 一切寶器中， 皆出如是音： 「佛坐於此處， 悉遍於一切， 十方國土中， 皆亦有佛現。 無量億種種， 相好莊嚴身， 殊妙無有比， 充滿於世界。 於一毛孔中， 出無量光明， 滅除於一切， 世間煩惱火。 十方微塵數， 尚可得計量， 一毛孔光明， 不可得窮盡。 各見有佛身， 以三十二相， 八十好莊嚴， 轉無上法輪。 或見佛種種， 為眾而說法， 或見在兜率， 教化于諸天， 或見從兜率， 來下處胞胎， 或見初生時， 或見夜出家， 或見坐道場， 而成無上道， 或見轉法輪， 或見入涅槃。 于無量國土， 種種而示現， 欲度眾生故， 有如是等事。 譬如巧幻師， 善知于幻術， 多示諸眾生， 種種異身相。 如是佛慧中， 善巧于示現， 變化一切身， 周遍諸世界。 一切法空寂， 先來無性相， 同若如虛空， 大師亦如是。 得入第一義， 微妙之性相， 隨諸法性相， 示佛大神力。 一切佛行性， 法及諸眾生， 皆悉同無相， 一切法空故。 若欲得佛智， 應
【現代漢語翻譯】 現代漢語譯本 以恭敬之心供養佛陀， 一同演奏無量億那由他（Nàyuta，極大的數量單位）的音樂， 一切寶器之中，都發出這樣的聲音： 『佛陀安坐於此，遍佈一切， 十方國土之中，也都有佛陀顯現。 無量億種種種，相好莊嚴的身體， 殊勝美妙無可比擬，充滿於整個世界。 於一個毛孔之中，發出無量光明， 滅除一切世間的煩惱之火。 十方微塵的數量，尚且可以計算， 一個毛孔的光明，卻不可窮盡。 各自看見佛陀的身軀，以三十二相（佛陀的32種殊勝的身體特徵）， 八十種好（佛陀的80種細微的身體特徵）莊嚴，轉動無上的法輪（佛陀的教法）。 或者看見佛陀種種，為眾生說法， 或者看見在兜率天（Tusita，欲界天之一），教化諸天， 或者看見從兜率天，降下進入母胎， 或者看見初生之時，或者看見夜晚出家， 或者看見坐在菩提道場，成就無上正等正覺（Anuttara-samyak-sambodhi，佛陀的最高覺悟）， 或者看見轉動法輪，或者看見進入涅槃（Nirvana，解脫生死的狀態）。 在無量國土之中，種種示現， 爲了度化眾生，有如此等等的事情。 譬如巧妙的幻術師，善於幻術， 向眾生展示種種不同的身相。 如此佛陀的智慧之中，善於示現， 變化一切身軀，周遍各個世界。 一切法空寂，本來沒有自性， 如同虛空一般，大師（佛陀）也是如此。 證入第一義諦（Paramartha，最高的真理），微妙的自性， 隨順諸法的自性，示現佛陀的大神力。 一切佛陀的行性，法以及眾生， 都相同沒有自性，因為一切法都是空性的。 如果想要獲得佛陀的智慧，應該
【English Translation】 English version With respectful hearts, offer to the Buddha, Together, create immeasurable billions of Nayuta (an extremely large number) of music, From all the precious vessels, such sounds emerge: 'The Buddha sits here, pervading all, In the ten directions of lands, there are also Buddhas appearing. Immeasurable billions of various, adorned bodies with excellent marks, Exquisitely wonderful and incomparable, filling the entire world. From one pore, emanate immeasurable light, Extinguishing all the fires of worldly afflictions. The number of dust particles in the ten directions can still be measured, But the light from one pore cannot be exhausted. Each sees the Buddha's body, with the thirty-two marks (32 major marks of a Buddha), Adorned with eighty minor marks (80 minor marks of a Buddha), turning the unsurpassed Dharma wheel (Buddha's teachings). Or see the Buddha in various forms, teaching the Dharma to beings, Or see in Tusita Heaven (one of the heavens in the desire realm), teaching the devas, Or see descending from Tusita Heaven, entering the womb, Or see at the time of birth, or see leaving home at night, Or see sitting at the Bodhi tree, attaining Anuttara-samyak-sambodhi (supreme enlightenment of a Buddha), Or see turning the Dharma wheel, or see entering Nirvana (state of liberation from the cycle of rebirth). In immeasurable lands, manifesting in various ways, For the sake of liberating beings, such things occur. Like a skillful illusionist, adept in illusion, Showing various different forms to beings. Likewise, in the Buddha's wisdom, skillful in manifestation, Transforming all bodies, pervading all worlds. All dharmas are empty and still, originally without inherent nature, Like the void, the great master (Buddha) is also like this. Attaining the highest truth (Paramartha), the subtle nature, Following the nature of all dharmas, manifesting the great power of the Buddha. All the Buddha's conduct, the Dharma, and all beings, Are all the same without inherent nature, because all dharmas are empty. If one wishes to attain the wisdom of the Buddha, one should
離諸想念， 有無俱通達， 疾作天人師。」 諸天采女眾， 皆出如是等， 千萬種妙音， 寂然而觀佛。 解脫月菩薩， 見眾皆寂然， 請金剛藏言： 「大名稱佛子， 菩薩從第九， 至於第十地， 諸大神通力， 愿今為略說。」
金剛藏菩薩言：「佛子！菩薩摩訶薩如是無量智慧，善修行佛道，乃至九地，善集清白法，集無量助道法，大功德智慧所護，廣行大悲，深知分別世界差別，深入眾生難處，入諸如來行處，念隨順如來寂滅行處，趣向諸佛力、無畏、不共法，堅持不捨，得至一切智位。菩薩摩訶薩行如是智，近佛位地，則得菩薩離垢三昧而現在前，又入法界差別三昧、莊嚴道場三昧、雨一切世間華光三昧、海藏三昧、海印三昧、虛空廣三昧、觀察一切法性三昧、隨一切眾生心行三昧、如實知一切法三昧、得如來智信三昧，如是等百萬阿僧祇三昧，皆現在前。是菩薩悉入此三昧，善知其中功用差別，最後三昧，名益一切智位。是三昧現在前，即時大寶蓮華王出，周圓如百萬三千大千世界，一切眾寶間錯莊嚴過於一切人天所有，出世間善根所生，知一切法如幻如化空慧所成，光明能照一切世界；琉璃為莖，栴檀王為臺，碼瑙為須，閻浮檀金為葉；無量光明一切妙寶
【現代漢語翻譯】 現代漢語譯本 『遠離一切思慮念想，通達有和無的真諦，迅速成為天人導師。』 諸天采女們，都發出這樣千萬種美妙的聲音，寂靜地觀望著佛陀。 解脫月菩薩，看到大眾都寂靜無聲，就請問金剛藏菩薩說：『大名聲的佛子，菩薩從第九地到第十地，所擁有的各種大神通力量，希望您現在能簡略地說一說。』 金剛藏菩薩說：『佛子！菩薩摩訶薩具有如此無量的智慧，善於修行佛道，乃至到達第九地，善於積累清凈的法，積累無量的助道之法，受到大功德智慧的護持，廣泛地實行大悲心，深刻地瞭解並分別世界的差別，深入眾生所處的困境，進入諸如來的修行境界，憶念並隨順如來的寂滅修行境界，趨向諸佛的十力（如來所具有的十種力量）、四無畏（佛陀的四種無所畏懼的自信）、十八不共法（佛陀獨有的十八種功德），堅持不懈，最終達到一切智的果位。 菩薩摩訶薩修行這樣的智慧，接近佛的果位時，就能得到菩薩離垢三昧（一種能使菩薩遠離煩惱的三昧）而顯現於前，又進入法界差別三昧（能明瞭一切法界差別的三昧）、莊嚴道場三昧（能莊嚴道場的三昧）、雨一切世間華光三昧（能降下一切世間華光的三昧）、海藏三昧（如海般深廣的三昧）、海印三昧（如海印般能顯現一切的三昧）、虛空廣三昧（如虛空般廣大無邊的三昧）、觀察一切法性三昧（能觀察一切法性的三昧）、隨一切眾生心行三昧（能隨順一切眾生心行的三昧）、如實知一切法三昧（能如實知曉一切法的三昧）、得如來智信三昧（能獲得如來智慧和信心的三昧），像這樣百萬阿僧祇（無數）的三昧，都顯現在眼前。』 『這位菩薩完全進入這些三昧，善於瞭解其中功用和差別，最後的三昧，名為增益一切智位。當這個三昧顯現時，立即出現一個大寶蓮花王，周圓如百萬三千大千世界，一切珍寶交錯裝飾，勝過一切人天所有，由出世間的善根所生，由知曉一切法如幻如化空性的智慧所成就，光明能夠照耀一切世界；琉璃為莖，栴檀王為臺，碼瑙為須，閻浮檀金為葉；無量光明，一切妙寶』
【English Translation】 English version 'Free from all thoughts and notions, penetrating both existence and non-existence, quickly becoming a teacher of gods and humans.' The celestial maidens all emitted such myriad wonderful sounds, silently observing the Buddha. Bodhisattva Liberation Moon, seeing that the assembly was silent, asked Bodhisattva Vajragarbha, saying: 'Greatly renowned son of the Buddha, the various great spiritual powers that bodhisattvas possess from the ninth to the tenth ground, I wish you would now briefly explain them.' Bodhisattva Vajragarbha said: 'Son of the Buddha! Bodhisattva Mahasattvas possess such immeasurable wisdom, are skilled in practicing the Buddha's path, and upon reaching the ninth ground, are skilled in accumulating pure dharmas, accumulating immeasurable aids to the path, protected by great merit and wisdom, extensively practicing great compassion, deeply understanding and distinguishing the differences of the worlds, deeply entering the difficult situations of sentient beings, entering the practice realms of the Tathagatas, remembering and following the Tathagata's practice of quiescence, moving towards the Buddhas' ten powers (the ten powers possessed by the Tathagata), four fearlessnesses (the Buddha's four kinds of fearless confidence), and eighteen unshared dharmas (the eighteen unique qualities of the Buddha), persevering without abandoning, and ultimately attaining the position of omniscient wisdom. When Bodhisattva Mahasattvas practice such wisdom and approach the Buddha's position, they attain the Bodhisattva's Samadhi of Freedom from Defilement (a samadhi that enables bodhisattvas to be free from afflictions), which manifests before them. They also enter the Samadhi of the Differences of the Dharma Realm (a samadhi that clarifies all the differences of the dharma realm), the Samadhi of Adorning the Bodhimanda (a samadhi that adorns the bodhimanda), the Samadhi of Raining Flowers of Light in All Worlds (a samadhi that rains down flowers of light in all worlds), the Samadhi of the Ocean Treasury (a samadhi as deep and vast as the ocean), the Samadhi of the Ocean Seal (a samadhi that can manifest everything like an ocean seal), the Samadhi of the Vastness of Space (a samadhi as vast and boundless as space), the Samadhi of Observing the Nature of All Dharmas (a samadhi that can observe the nature of all dharmas), the Samadhi of Following the Minds and Practices of All Sentient Beings (a samadhi that can follow the minds and practices of all sentient beings), the Samadhi of Knowing All Dharmas as They Truly Are (a samadhi that can truly know all dharmas), and the Samadhi of Attaining the Tathagata's Wisdom and Faith (a samadhi that can attain the Tathagata's wisdom and faith). Like this, millions of asamkhyas (countless) samadhis all manifest before them.' 'This bodhisattva fully enters these samadhis, is skilled in understanding their functions and differences, and the final samadhi is called the position of increasing all-knowing wisdom. When this samadhi manifests, a great jeweled lotus king immediately appears, as round as a million three-thousand great thousand worlds, adorned with all kinds of jewels, surpassing all that humans and gods possess, born from transcendental roots of goodness, and accomplished by the wisdom that knows all dharmas to be like illusions and transformations, empty in nature. Its light can illuminate all worlds; its stem is made of lapis lazuli, its platform of sandalwood king, its stamens of agate, and its leaves of jambudvipa gold; immeasurable light, all kinds of wonderful jewels.'
皆在其內，寶網覆上，十三千大千世界微塵數蓮華，以為眷屬。
「爾時，菩薩其身姝妙，稱可華座；菩薩得益一切智位三昧力故，身在大蓮華座；即時眷屬蓮華上，皆有菩薩，一一菩薩坐蓮華上，即得百萬三昧，皆一心恭敬，瞻仰大菩薩；是菩薩升蓮華座時，十方現在一切世界皆大震動，一切惡道皆悉休息，光明普照十方世界，一切世界皆悉嚴凈，皆得見聞諸佛大會。何以故？是菩薩坐大蓮華上，即時足下出百萬阿僧祇光明，照十方阿鼻地獄等，滅眾生苦惱；兩膝上放若干光明，照十方一切畜生，滅除苦惱；臍放若干光明，照十方一切餓鬼，滅除苦惱；左右脅放若干光明，照十方人安隱快樂；兩手放若干光明，照十方諸天阿修羅宮；兩肩放若干光明，照十方聲聞眾；項放若干光明，照十方辟支佛；口放若干光明，照十方菩薩乃至住九地者；白毫放若干光明，照十方得位菩薩，一切魔宮隱蔽不現；頂上放百萬阿僧祇三千大千世界微塵數光明，照於十方諸佛大會；繞十匝已，住于虛空，成光明網，高大明凈，供養諸佛，如是供養，從初發心乃至九地，所作供養，百分不及一，乃至算數譬諭所不能及。是大光明網，勝十方世界所有華香、末香、涂香、衣服、幡蓋、眾寶、瓔珞、摩尼寶珠供養之具；從出世間善根生故
【現代漢語翻譯】 現代漢語譯本： 一切都在其中，寶網覆蓋其上，以十三千大千世界微塵數般的蓮花作為眷屬。
『那時，菩薩的身體美好殊勝，與蓮花座相稱；菩薩因獲得一切智位的三昧力，身處大蓮花座上；即時，眷屬的蓮花上，都有菩薩，每一位菩薩都坐在蓮花上，立即獲得百萬三昧，都一心恭敬，瞻仰大菩薩；當這位菩薩升上蓮花座時，十方現在一切世界都發生大震動，一切惡道都停止了苦難，光明普照十方世界，一切世界都變得莊嚴清凈，都能見到聽聞諸佛的大會。為什麼呢？因為這位菩薩坐上大蓮花座時，立即從足下放出百萬阿僧祇（無數）光明，照耀十方阿鼻地獄等，滅除眾生的苦惱；從兩膝上放出若干光明，照耀十方一切畜生，滅除苦惱；從臍部放出若干光明，照耀十方一切餓鬼，滅除苦惱；從左右脅部放出若干光明，照耀十方人，使他們安穩快樂；從兩手放出若干光明，照耀十方諸天阿修羅（非天）宮殿；從兩肩放出若干光明，照耀十方聲聞眾；從頸項放出若干光明，照耀十方辟支佛（獨覺）；從口中放出若干光明，照耀十方菩薩乃至住在九地（菩薩修行階位）的菩薩；從白毫（眉間白毛）放出若干光明，照耀十方得位菩薩，一切魔宮都隱蔽不現；從頂上放出百萬阿僧祇三千大千世界微塵數般的光明，照耀十方諸佛大會；繞行十匝后，停留在虛空中，形成光明網，高大明亮清凈，供養諸佛，這樣的供養，從初發心乃至九地，所作的供養，百分之一都比不上，乃至用算數譬喻都無法比擬。這大光明網，勝過十方世界所有花香、末香、涂香、衣服、幡蓋、眾寶、瓔珞、摩尼寶珠等供養之物；因為它從出世間的善根而生。』
【English Translation】 English version: All are within it, covered by a jeweled net, with lotus flowers as numerous as the dust particles of thirteen thousand great chiliocosms as its retinue.
'At that time, the Bodhisattva's body was beautiful and exquisite, befitting the lotus seat; because the Bodhisattva had attained the power of Samadhi (meditative absorption) of the All-Knowing position, he was seated on a great lotus seat; immediately, on the lotus flowers of the retinue, there were Bodhisattvas, each Bodhisattva sitting on a lotus flower, immediately attaining a million Samadhis, all with one mind respectfully gazing at the great Bodhisattva; when this Bodhisattva ascended the lotus seat, all the present worlds in the ten directions greatly trembled, all the evil paths ceased their suffering, light universally illuminated the worlds in the ten directions, all the worlds became adorned and pure, and all could see and hear the assemblies of the Buddhas. Why is this so? Because when this Bodhisattva sat on the great lotus seat, immediately from beneath his feet emanated a million Asankhyeya (countless) lights, illuminating the Avici hells and others in the ten directions, extinguishing the suffering of sentient beings; from his two knees emanated various lights, illuminating all the animals in the ten directions, extinguishing their suffering; from his navel emanated various lights, illuminating all the hungry ghosts in the ten directions, extinguishing their suffering; from his left and right sides emanated various lights, illuminating the people in the ten directions, making them peaceful and happy; from his two hands emanated various lights, illuminating the palaces of the gods and Asuras (demigods) in the ten directions; from his two shoulders emanated various lights, illuminating the Sravakas (hearers) in the ten directions; from his neck emanated various lights, illuminating the Pratyekabuddhas (solitary realizers) in the ten directions; from his mouth emanated various lights, illuminating the Bodhisattvas in the ten directions, even those dwelling in the ninth Bhumi (stage of Bodhisattva practice); from his white hair between the eyebrows emanated various lights, illuminating the Bodhisattvas who had attained positions in the ten directions, and all the demon palaces became hidden and invisible; from the top of his head emanated a million Asankhyeya lights as numerous as the dust particles of three thousand great chiliocosms, illuminating the assemblies of the Buddhas in the ten directions; after circumambulating ten times, it remained in the void, forming a net of light, high, vast, bright, and pure, offering to the Buddhas, such offerings, from the initial aspiration to the ninth Bhumi, the offerings made could not compare to even one percent, and could not be described by any calculation or analogy. This great net of light surpasses all the flower incense, powdered incense, paste incense, clothing, banners, canopies, various jewels, necklaces, and Mani jewels used for offerings in the worlds of the ten directions; because it arises from the wholesome roots of transcending the world.'
，一一諸佛大法會上，皆雨眾寶，猶如大云，若有眾生覺是供養者，皆是必定無上大道；如是諸光雨大供養已，繞大會十匝，入諸佛足下。爾時諸佛及大菩薩知某世界、某甲菩薩摩訶薩行如是道，成就受職；即時十方無邊菩薩乃至住九地者，皆來圍繞，設大供養，一心恭敬，各得萬三昧，一切得職；菩薩摩訶薩于金剛莊嚴胸出一大光名破魔賊，無量百千萬光以為眷屬，照十方世界，示無量神力，亦來入是大菩薩胸，此光明滅已，是菩薩即得百千萬億大勢力神通智慧。
「爾時，諸佛出眉間白毫相光，名益一切智，有無量無邊光明眷屬，悉照一切十方世界，圍繞十匝，示現諸佛大神通力，勸進無量百千萬億諸菩薩，十方世界六種震動，滅除一切惡道苦惱，一切魔宮皆蔽不現，示一切諸佛得道之處；示一切諸佛大會莊嚴事，廣大如法界，究竟如虛空；照一切世界已，集在虛空，示大神通莊嚴之事，入是菩薩頂，眷屬光明；入眷屬蓮華諸菩薩頂，即時各得先所未得十千三昧；是光明入此菩薩頂，如一佛光，一切佛光，皆亦如是；一切十方諸佛光明入是菩薩頂時，名為得職、名為入諸佛界，具佛十力，墮在佛數。佛子！譬如轉輪聖王大子成就王相，轉輪聖王令子在白象寶閻浮檀金座，取四大海水，上張羅幔，種種莊嚴幢
【現代漢語翻譯】 現代漢語譯本：在每一位佛陀的大法會上，都會降下無數珍寶，如同巨大的雲朵一般。如果有眾生意識到這是供養，那麼他們必定會證得無上大道。這些光芒如雨般降下巨大的供養后，會圍繞大會十圈，然後進入諸佛的足下。那時，諸佛和大菩薩們會知道某個世界、某位菩薩摩訶薩（菩薩中的大菩薩）正在修行這樣的道，即將成就並接受職任。隨即，十方無邊無際的菩薩，乃至住在九地（菩薩修行的第九個階段）的菩薩，都會前來圍繞，設定盛大的供養，一心恭敬，各自獲得萬種三昧（禪定），一切都得到職任。菩薩摩訶薩從金剛莊嚴的胸口發出一道大光，名為破魔賊，有無量百千萬的光芒作為眷屬，照耀十方世界，展示無量的神通力，也進入這位菩薩的胸中。這光明消失後，這位菩薩立即獲得百千萬億的大勢力神通智慧。 那時，諸佛從眉間的白毫相（佛陀眉間的一根白色毫毛，能放出光明）中放出光明，名為益一切智，有無量無邊的光明眷屬，照耀一切十方世界，圍繞十圈，示現諸佛的大神通力，勸進無量百千萬億的菩薩。十方世界發生六種震動，消除一切惡道的苦惱，一切魔宮都隱蔽不現，顯示一切諸佛得道之處；顯示一切諸佛大會的莊嚴景象，廣大如法界（宇宙的真理），究竟如虛空。照耀一切世界后，聚集在虛空中，顯示大神通莊嚴之事，進入這位菩薩的頭頂，以及眷屬的光明；進入眷屬蓮花諸菩薩的頭頂，立即各自獲得先前未曾獲得的十千三昧。這光明進入這位菩薩的頭頂，如同一佛的光明，一切佛的光明，也都是如此。一切十方諸佛的光明進入這位菩薩的頭頂時，稱為得職、稱為進入諸佛的境界，具備佛的十力，列入佛的行列。佛子！譬如轉輪聖王（擁有統治世界的理想君主）的太子成就王相，轉輪聖王讓太子坐在白象寶閻浮檀金座上，取四大海水，張開羅幔，用各種各樣的幢幡裝飾。
【English Translation】 English version: In each of the great assemblies of all Buddhas, countless treasures rain down, like vast clouds. If sentient beings realize that this is an offering, they are certain to attain the unsurpassed Great Path. After these lights rain down great offerings, they circle the assembly ten times and then enter beneath the feet of all the Buddhas. At that time, the Buddhas and great Bodhisattvas know that in a certain world, a certain Bodhisattva Mahasattva (a great Bodhisattva) is practicing such a path, is about to achieve and receive their office. Immediately, countless Bodhisattvas from the ten directions, even those dwelling in the ninth stage (of Bodhisattva practice), come to surround them, set up great offerings, and with one mind, respectfully, each obtains ten thousand samadhis (meditative states), and all receive their office. The Bodhisattva Mahasattva emits a great light from their diamond-adorned chest, named 'Destroyer of Mara's Thieves,' with countless hundreds of thousands of lights as its retinue, illuminating the ten directions, displaying immeasurable spiritual powers, and also enters the chest of this Bodhisattva. When this light disappears, this Bodhisattva immediately obtains hundreds of millions of great power, spiritual abilities, and wisdom. At that time, the Buddhas emit light from the white hair between their eyebrows (a white hair between the Buddha's eyebrows that emits light), named 'Benefit All Wisdom,' with countless boundless light retinues, illuminating all the ten directions, circling ten times, displaying the great spiritual powers of the Buddhas, encouraging countless hundreds of millions of Bodhisattvas. The ten directions shake in six ways, eliminating the suffering of all evil paths, all demon palaces are concealed and do not appear, showing the places where all Buddhas attained enlightenment; showing the magnificent scenes of all the Buddhas' great assemblies, vast as the Dharma realm (the truth of the universe), ultimately like empty space. After illuminating all worlds, they gather in the empty space, displaying great spiritual power and magnificence, entering the crown of this Bodhisattva, and the light of the retinue; entering the crowns of the retinue of lotus Bodhisattvas, immediately each obtains ten thousand samadhis that they had not previously obtained. This light enters the crown of this Bodhisattva, like the light of one Buddha, and the light of all Buddhas is also like this. When the light of all Buddhas from the ten directions enters the crown of this Bodhisattva, it is called receiving office, called entering the realm of the Buddhas, possessing the ten powers of the Buddha, and being included in the ranks of the Buddhas. Disciple of the Buddha! For example, when the crown prince of a Chakravartin King (an ideal ruler who possesses the world) achieves the marks of a king, the Chakravartin King has the prince sit on a white elephant jewel Jambudvipa gold seat, takes the four great oceans, spreads out a canopy, and decorates it with various banners.
幡妓樂，執金鐘香水，灌子頂上，即名為灌頂大王，具足轉十善道故，名轉輪聖王。菩薩摩訶薩亦如是，受職時，諸佛以智水灌是菩薩頂，名灌頂法王，具足佛十力故，墮在佛數，是名諸菩薩摩訶薩大智慧職地；以是職故，菩薩摩訶薩受無量百千億萬苦行難事，是菩薩得是職已，住法雲地，無量功德，智慧轉增。
「佛子！菩薩住法雲地，如實知欲界集、色界集、無色界集；如實知世間性集、眾生性集、識性集、有為性集、無為性集、虛空性集、法性集、涅槃性集、邪見諸煩惱性集；如實知諸世間法成壞集、聲聞道集、辟支佛道集、菩薩道集；諸佛力、無畏、不共法、色身、法身集；一切智集，得佛道、轉法輪、示滅度集。舉要言之：如實知一切法差別集。是菩薩以如是智慧隨順菩提行，如實知眾生化、業化、煩惱化、諸見化、世界化、法界化、聲聞化、辟支佛化、菩薩化、如來化、一切化、分別無分別化。是菩薩如實知佛力持、法持、業持、煩惱持、時持、愿持、先世持、行持、劫壽持、智持。是菩薩住十地，諸佛所有微細智，所謂：行微細智、命終微細智、受胎微細智、出生微細智、出家微細智、得道微細智、神力自在微細智、轉法輪微細智、持壽命微細智、示涅槃微細智、法久住微細智、如是等微細智，
【現代漢語翻譯】 現代漢語譯本 （國王）演奏音樂，手持金鐘和香水，澆灌在王子的頭頂上，這就被稱為灌頂大王。因為他具備了圓滿的十善道，所以被稱為轉輪聖王。（菩薩摩訶薩）也是如此，在接受職位的儀式上，諸佛用智慧之水澆灌菩薩的頭頂，這被稱為灌頂法王。因為他具備了佛的十力，所以被列入佛的行列。這就是諸菩薩摩訶薩的大智慧職位。因為這個職位，菩薩摩訶薩承受無量百千億萬的苦行和艱難之事。菩薩得到這個職位后，安住於法云地，無量的功德和智慧不斷增長。 「佛子！菩薩安住於法云地，如實地知曉欲界（指眾生有慾望的生存空間）的集起、色界（指脫離慾望但仍有物質存在的空間）的集起、無色界（指既無慾望也無物質存在的空間）的集起；如實地知曉世間（指有情眾生所居住的世界）的本性集起、眾生（指一切有情識的生命）的本性集起、識（指能分別事物的精神作用）的本性集起、有為（指由因緣和合而生的事物）的本性集起、無為（指不依賴因緣而存在的事物）的本性集起、虛空（指沒有實體和障礙的空間）的本性集起、法（指一切事物和道理）的本性集起、涅槃（指解脫生死輪迴的境界）的本性集起、邪見（指錯誤的見解）和各種煩惱的本性集起；如實地知曉諸世間法（指世俗的規律和現象）的成壞集起、聲聞道（指通過聽聞佛法而修行的道路）的集起、辟支佛道（指不需聽聞佛法而自行開悟的道路）的集起、菩薩道（指發願救度眾生而修行的道路）的集起；諸佛的十力（指佛所具有的十種力量）、四無畏（指佛所具有的四種無所畏懼的品質）、十八不共法（指佛獨有的十八種功德）、色身（指佛的物質身體）、法身（指佛的真理之身）的集起；一切智（指佛所具有的無所不知的智慧）的集起，以及證得佛道、轉法輪（指佛宣講佛法）、示現滅度（指佛的涅槃）的集起。總而言之：如實地知曉一切法的差別集起。這位菩薩以這樣的智慧隨順菩提（指覺悟）的修行，如實地知曉眾生的教化、業（指行為和其結果）的教化、煩惱的教化、各種見解的教化、世界的教化、法界的教化、聲聞的教化、辟支佛的教化、菩薩的教化、如來（指佛）的教化、一切的教化、分別和無分別的教化。這位菩薩如實地知曉佛力的支援、法的支援、業的支援、煩惱的支援、時間的支援、願力的支援、前世的支援、行為的支援、劫壽（指宇宙的壽命）的支援、智慧的支援。這位菩薩安住於十地（指菩薩修行的十個階段），諸佛所具有的微細智慧，例如：行為的微細智慧、命終的微細智慧、受胎的微細智慧、出生的微細智慧、出家的微細智慧、得道的微細智慧、神力自在的微細智慧、轉法輪的微細智慧、保持壽命的微細智慧、示現涅槃的微細智慧、佛法長久住世的微細智慧，等等微細智慧。
【English Translation】 English version Playing music, holding golden bells and fragrant water, and pouring it on the prince's head, he is then called the Great King of Consecration. Because he possesses the complete ten paths of goodness, he is called the Holy King who Turns the Wheel. The Bodhisattva Mahasattva is also like this. During the ceremony of receiving the position, all Buddhas pour the water of wisdom on the Bodhisattva's head, which is called the Dharma King of Consecration. Because he possesses the ten powers of the Buddha, he is included in the ranks of the Buddhas. This is the great wisdom position of all Bodhisattva Mahasattvas. Because of this position, the Bodhisattva Mahasattva endures countless hundreds of thousands of millions of ascetic practices and difficult tasks. After the Bodhisattva obtains this position, he dwells in the Dharma Cloud Ground, and his immeasurable merits and wisdom constantly increase. 「Buddha's son! The Bodhisattva dwells in the Dharma Cloud Ground, and truly knows the arising of the desire realm (referring to the space where sentient beings have desires), the arising of the form realm (referring to the space that is free from desires but still has material existence), and the arising of the formless realm (referring to the space that is free from both desires and material existence); truly knows the arising of the nature of the world (referring to the world where sentient beings live), the arising of the nature of sentient beings (referring to all living beings with consciousness), the arising of the nature of consciousness (referring to the mental function of distinguishing things), the arising of the nature of conditioned things (referring to things that arise from causes and conditions), the arising of the nature of unconditioned things (referring to things that exist independently of causes and conditions), the arising of the nature of space (referring to the space without substance or obstacles), the arising of the nature of Dharma (referring to all things and principles), the arising of the nature of Nirvana (referring to the state of liberation from the cycle of birth and death), and the arising of the nature of wrong views and various afflictions; truly knows the arising and destruction of all worldly dharmas (referring to worldly laws and phenomena), the arising of the path of Sravakas (referring to the path of practice through hearing the Buddha's teachings), the arising of the path of Pratyekabuddhas (referring to the path of self-enlightenment without hearing the Buddha's teachings), the arising of the path of Bodhisattvas (referring to the path of practice with the vow to save all sentient beings); the arising of the ten powers of the Buddhas (referring to the ten powers possessed by the Buddha), the four fearlessnesses (referring to the four fearless qualities possessed by the Buddha), the eighteen unshared dharmas (referring to the eighteen unique merits of the Buddha), the form body (referring to the material body of the Buddha), the Dharma body (referring to the body of truth of the Buddha); the arising of all wisdom (referring to the omniscient wisdom possessed by the Buddha), as well as the arising of attaining Buddhahood, turning the Dharma wheel (referring to the Buddha's preaching of the Dharma), and showing the passing away (referring to the Buddha's Nirvana). In short: truly knows the arising of the differences of all dharmas. This Bodhisattva, with such wisdom, follows the practice of Bodhi (referring to enlightenment), and truly knows the transformation of sentient beings, the transformation of karma (referring to actions and their results), the transformation of afflictions, the transformation of various views, the transformation of the world, the transformation of the Dharma realm, the transformation of Sravakas, the transformation of Pratyekabuddhas, the transformation of Bodhisattvas, the transformation of Tathagatas (referring to the Buddha), the transformation of all, and the transformation of discrimination and non-discrimination. This Bodhisattva truly knows the support of the Buddha's power, the support of the Dharma, the support of karma, the support of afflictions, the support of time, the support of vows, the support of past lives, the support of actions, the support of kalpas (referring to the lifespan of the universe), and the support of wisdom. This Bodhisattva dwells in the ten grounds (referring to the ten stages of Bodhisattva practice), and possesses the subtle wisdom of all Buddhas, such as: the subtle wisdom of actions, the subtle wisdom of the end of life, the subtle wisdom of conception, the subtle wisdom of birth, the subtle wisdom of renunciation, the subtle wisdom of attaining the path, the subtle wisdom of supernatural powers, the subtle wisdom of turning the Dharma wheel, the subtle wisdom of maintaining life, the subtle wisdom of showing Nirvana, the subtle wisdom of the long-lasting existence of the Dharma, and so on.
皆如實知。又諸佛密處，所謂：身密、口密、意密、知時非時密、與菩薩授記密、攝伏眾生密、諸乘差別密、八萬四千諸根差別密、業如實所作密、行得菩提密，如是等密，皆如實知。是菩薩諸佛所有入劫智，所謂：一劫攝阿僧祇劫、阿僧祇劫攝一劫；有數劫攝無數劫、無數劫攝有數劫；一念攝劫、劫攝一念；劫攝非劫、非劫攝劫；有佛劫攝無佛劫、無佛劫攝有佛劫；過去、未來劫攝現在劫，現在劫攝過去、未來劫；未來、過去劫攝現在劫，現在劫攝未來、過去劫；長劫攝短劫、短劫攝長劫；諸劫攝相，皆如實知。是菩薩諸佛所入微塵智、國土智、眾生身心智、眾生身心得道智、眾生行智、至一切處智、遍行佛道智、順行智、逆行智、不可思議智；一切世間、聲聞、辟支佛、菩薩所不能知，皆如實知。佛子！諸佛智慧，廣大無量，菩薩住是地，則能得入如是智慧。是菩薩摩訶薩隨是地行，得菩薩不可思議解脫、無礙解脫、凈行解脫、普門明解脫、如來藏解脫、隨無礙論解脫、入三世解脫、法性藏解脫、明解脫、勝進解脫。是菩薩十解脫為首，得如是等無量無邊百千萬億阿僧祇解脫、百千萬無量阿僧祇三昧、百千萬無量阿僧祇陀羅尼、百千萬無量阿僧祇神通，亦復如是。是菩薩成就如是智慧，隨順菩提，成就無量念力，
【現代漢語翻譯】 現代漢語譯本 都如實知曉。還有諸佛的秘密之處，即：身密（佛的身體所具有的秘密）、口密（佛的語言所具有的秘密）、意密（佛的意念所具有的秘密）、知時非時密（知道何時應做何事的秘密）、與菩薩授記密（給予菩薩未來成佛的預言的秘密）、攝伏眾生密（以各種方法引導眾生的秘密）、諸乘差別密（各種修行道路的差別的秘密）、八萬四千諸根差別密（眾生不同根性的秘密）、業如實所作密（業力真實運作的秘密）、行得菩提密（通過修行獲得覺悟的秘密），像這樣的秘密，都如實知曉。這是菩薩和諸佛所擁有的入劫智，即：一劫包含無數劫（阿僧祇劫），無數劫（阿僧祇劫）包含一劫；有數量的劫包含無數劫，無數劫包含有數量的劫；一念包含劫，劫包含一念；劫包含非劫，非劫包含劫；有佛的劫包含無佛的劫，無佛的劫包含有佛的劫；過去、未來的劫包含現在的劫，現在的劫包含過去、未來的劫；未來、過去的劫包含現在的劫，現在的劫包含未來、過去的劫；長劫包含短劫，短劫包含長劫；所有劫的相互關係，都如實知曉。這是菩薩和諸佛所擁有的微塵智、國土智、眾生身心智、眾生身心得道智、眾生行智、至一切處智、遍行佛道智、順行智、逆行智、不可思議智；一切世間、聲聞、辟支佛、菩薩所不能知曉的，都如實知曉。佛子！諸佛的智慧，廣大無量，菩薩安住在這個階段，就能進入這樣的智慧。這位菩薩摩訶薩隨著這個階段的修行，獲得菩薩不可思議解脫、無礙解脫、凈行解脫、普門明解脫、如來藏解脫、隨無礙論解脫、入三世解脫、法性藏解脫、明解脫、勝進解脫。這位菩薩以這十種解脫為首，獲得像這樣無量無邊百千萬億阿僧祇的解脫、百千萬無量阿僧祇的三昧、百千萬無量阿僧祇的陀羅尼、百千萬無量阿僧祇的神通，也是如此。這位菩薩成就這樣的智慧，隨順菩提，成就無量的念力。
【English Translation】 English version All are known as they truly are. Moreover, the secret places of all Buddhas, namely: the secret of body (the secret inherent in the Buddha's body), the secret of speech (the secret inherent in the Buddha's speech), the secret of mind (the secret inherent in the Buddha's thoughts), the secret of knowing the right time and wrong time, the secret of giving predictions to Bodhisattvas, the secret of subduing sentient beings, the secret of the differences among various vehicles, the secret of the differences among the eighty-four thousand roots, the secret of karma as it is truly done, the secret of attaining Bodhi through practice, all such secrets are known as they truly are. This is the wisdom of entering kalpas possessed by Bodhisattvas and all Buddhas, namely: one kalpa encompassing countless kalpas (asamkhya kalpas), countless kalpas (asamkhya kalpas) encompassing one kalpa; kalpas with a number encompassing countless kalpas, countless kalpas encompassing kalpas with a number; one thought encompassing a kalpa, a kalpa encompassing one thought; a kalpa encompassing non-kalpa, a non-kalpa encompassing a kalpa; a kalpa with a Buddha encompassing a kalpa without a Buddha, a kalpa without a Buddha encompassing a kalpa with a Buddha; past and future kalpas encompassing the present kalpa, the present kalpa encompassing past and future kalpas; future and past kalpas encompassing the present kalpa, the present kalpa encompassing future and past kalpas; long kalpas encompassing short kalpas, short kalpas encompassing long kalpas; all the relationships between kalpas are known as they truly are. This is the wisdom of the dust-mote, the wisdom of lands, the wisdom of sentient beings' bodies and minds, the wisdom of sentient beings' attainment of the path, the wisdom of sentient beings' practices, the wisdom of reaching all places, the wisdom of universally practicing the Buddha path, the wisdom of following the path, the wisdom of going against the path, and the inconceivable wisdom possessed by Bodhisattvas and all Buddhas; all that is unknown to all worldly beings, Sravakas, Pratyekabuddhas, and Bodhisattvas, is known as it truly is. O son of the Buddha! The wisdom of all Buddhas is vast and immeasurable. When a Bodhisattva dwells in this stage, they can enter such wisdom. This Bodhisattva Mahasattva, following the practice of this stage, attains the inconceivable liberation of Bodhisattvas, the unobstructed liberation, the pure practice liberation, the universal illumination liberation, the Tathagatagarbha liberation, the liberation of following unobstructed discourse, the liberation of entering the three times, the liberation of the Dharma-nature treasury, the illumination liberation, and the superior progress liberation. This Bodhisattva, with these ten liberations as the foremost, attains such immeasurable and boundless hundreds of thousands of millions of nayutas of asamkhya liberations, hundreds of thousands of millions of immeasurable asamkhya samadhis, hundreds of thousands of millions of immeasurable asamkhya dharanis, and hundreds of thousands of millions of immeasurable asamkhya supernormal powers, and so on. This Bodhisattva, having accomplished such wisdom, follows Bodhi, and accomplishes immeasurable power of mindfulness.
能於一念頃，至十方無量佛所，無量法明、無量法雨，皆能受持。譬如娑伽羅龍王所澍大雨，唯除大海，余不能受；菩薩摩訶薩亦復如是，如來微密雨、大法雨，一切眾生、聲聞、辟支佛乃至九地菩薩所不能受，唯此菩薩住法雲地，悉能受持。譬如大海，一龍王起大雲雨皆能堪受，若二若三，乃至無量無邊諸大龍王所起雲雨，一時澍下，皆能受持。菩薩摩訶薩亦如是，住法雲地，於一佛所，能受大法明雨，二佛三佛，乃至不可說不可說佛，於一念中，皆能堪受，如是諸佛大法雲雨，是故此地名法雲地。」
解脫月言：「佛子！是菩薩於一念中，能堪受幾所大法明雨？」
答言：「佛子！譬如十方所有不可說百千萬億那由他世界微塵，爾所微塵世界眾生，假使皆得聞持陀羅尼為佛侍者，為大聲聞，多聞第一；如金剛蓮華上佛善伏比丘，其一眾產生就如是多聞之力，余亦如是，一人所受，余不重問，如是一切各各不同，于意云何？是一切眾生受持多聞，力為多不？」
答言：「甚多，不可稱計。」
「佛子！我今為汝說是菩薩住法雲地，於一念頃，於一佛所，受三世法藏大法明雨，上一切眾生多聞之力百分不及一，乃至算數譬諭所不能及；如一佛所，聞十方世界微塵諸佛，皆能受持大法明雨，復
【現代漢語翻譯】 現代漢語譯本： 『能在極短的一念之間，到達十方無量佛的處所，接受無量的法光明、無量的法雨。譬如娑伽羅龍王（Sāgara，意為海龍王）所降的大雨，除了大海，其餘都不能承受；菩薩摩訶薩（Bodhisattva-mahāsattva，意為大菩薩）也是如此，如來（Tathāgata，意為佛）的微妙法雨、大法雨，一切眾生、聲聞（Śrāvaka，意為聽聞佛法者）、辟支佛（Pratyekabuddha，意為獨覺佛）乃至九地菩薩都不能承受，只有這位菩薩安住於法云地，才能完全承受。譬如大海，一條龍王降下大雲雨都能承受，如果是兩條、三條，乃至無量無邊的大龍王同時降下雲雨，都能承受。菩薩摩訶薩也是如此，安住於法云地，在一位佛的處所，能接受大法光明雨，在兩位、三位佛的處所，乃至不可說不可說的佛的處所，在一念之間，都能承受，像這樣諸佛的大法雲雨，因此這個地稱為法雲地。』 解脫月（Vimukticandra，菩薩名）說：『佛子！這位菩薩在一念之間，能承受多少大法光明雨呢？』 回答說：『佛子！譬如十方所有不可說百千萬億那由他（nayuta，意為數量單位）世界微塵，這麼多微塵世界中的眾生，假設都能得到聞持陀羅尼（dhāraṇī，意為總持）成為佛的侍者，成為大聲聞，成為多聞第一；如同金剛蓮華上佛（Vajrakusuma-buddha，佛名）的善伏比丘，其中一個眾生能成就如此多聞的力量，其餘的也一樣，一個人所接受的，其餘的就不重複問了，像這樣一切各不相同，你認為如何？這一切眾生所受持的多聞，力量多不多呢？』 回答說：『非常多，不可稱量計算。』 『佛子！我現在為你說明這位菩薩安住於法云地，在一念之間，在一位佛的處所，接受三世法藏大法光明雨，比上面一切眾生多聞的力量，百分之一都比不上，乃至算數譬喻都不能比及；如同在一位佛的處所，聽聞十方世界微塵諸佛，都能接受大法光明雨，又』
【English Translation】 English version: 'In a single moment, they can reach the immeasurable Buddhas in the ten directions, receiving immeasurable Dharma light and immeasurable Dharma rain. For example, the great rain poured by the Sāgara Dragon King (Sāgara, meaning ocean dragon king), except for the ocean, nothing else can receive it; the Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, meaning great Bodhisattva) is also like this, the subtle Dharma rain and great Dharma rain of the Tathāgata (Tathāgata, meaning Buddha), all sentient beings, Śrāvakas (Śrāvaka, meaning hearers of the Dharma), Pratyekabuddhas (Pratyekabuddha, meaning solitary Buddhas), and even Bodhisattvas of the ninth ground cannot receive, only this Bodhisattva who dwells in the Dharma Cloud Ground can fully receive it. For example, the ocean can receive the great cloud rain from one dragon king, and if there are two or three, or even immeasurable and boundless great dragon kings pouring down rain at the same time, it can receive it all. The Bodhisattva-mahāsattva is also like this, dwelling in the Dharma Cloud Ground, at the place of one Buddha, they can receive the great Dharma light rain, at the place of two or three Buddhas, and even at the place of unspeakable and inexpressible Buddhas, in a single moment, they can receive it all, like this, the great Dharma cloud rain of all Buddhas, therefore this ground is called the Dharma Cloud Ground.' Vimukticandra (Vimukticandra, name of a Bodhisattva) said, 'Buddha-son! How much great Dharma light rain can this Bodhisattva receive in a single moment?' The answer was, 'Buddha-son! For example, if all the sentient beings in the unspeakable hundreds of millions of nayutas (nayuta, meaning a unit of quantity) of world dust in the ten directions, were to obtain the dhāraṇī (dhāraṇī, meaning mnemonic device) of hearing and holding, becoming attendants of the Buddha, becoming great Śrāvakas, becoming the foremost in learning; like the Bhikṣu (Bhikṣu, meaning monk) of good subjugation of the Vajrakusuma Buddha (Vajrakusuma-buddha, name of a Buddha), if one of these beings achieves such power of learning, the others are the same, what one person receives, the others are not asked again, like this, all are different, what do you think? Is the power of learning held by all these sentient beings great or not?' The answer was, 'It is very great, immeasurable and uncountable.' 'Buddha-son! I will now explain to you that this Bodhisattva dwells in the Dharma Cloud Ground, in a single moment, at the place of one Buddha, they receive the great Dharma light rain of the three worlds' Dharma treasury, compared to the power of learning of all the sentient beings above, it is not even one percent, and cannot be compared even by numerical analogies; like at the place of one Buddha, hearing the Buddhas of the world dust in the ten directions, they can all receive the great Dharma light rain, and'
能過此無量無邊，於一念頃亦能受持，是故名為法雲地。
「佛子！菩薩摩訶薩住法雲地，自從願力生大慈悲福德智慧，以為密雲；現種種身，以為雜色云；通明無畏，以為電光；震大雷音，說法降魔，一念一時，能于上所說微塵世界，皆悉周普；以雨善法甘露法雨，滅諸眾生隨心所樂無明所起煩惱焰故，是故名為法雲地。複次，佛子！菩薩摩訶薩住法雲地，於一世界，從兜率天來下，乃至示大涅槃，一切佛事，隨所度眾生皆現神力，若二若三，乃至如上微塵數世界；又復過是百千萬億阿僧祇世界，從兜率天來下，乃至示大涅槃，一切佛事，隨所度眾生，皆現神力。是菩薩住此地，于智慧中得上自在力，或以狹國為廣，廣國為狹；或以垢國為凈，凈國為垢；如是一切世界皆有神力，是菩薩或於一微塵中，置三千大千世界鐵圍山川而不迫迮；或二或三，乃至不可說不可說世界諸莊嚴事，示入一塵；或以一世界莊嚴事，示不可說不可說世界；或以不可說不可說世界眾生，置一世界中而不迫迮；或以一世界眾生，置不可說不可說世界中；或以不可說不可說世界入一塵中而不惱眾生；或於一塵中，示一切佛神通力莊嚴之事；或於一念中，現不可說不可說世界微塵數身，於一身中示無量手；以一一手，執恒沙蓮華以散諸佛
【現代漢語翻譯】 現代漢語譯本：能夠超越這無量無邊的境界，在一念之間也能領受和保持，因此稱為法雲地（Dharmamegha-bhūmi，菩薩十地中的第十地）。 佛子！菩薩摩訶薩安住於法云地，從其願力生起廣大的慈悲、福德和智慧，以此作為密雲；顯現種種化身，作為雜色云；通達明瞭、無所畏懼，作為閃電的光芒；發出巨大的雷鳴之聲，說法降伏魔障，在一念之間，能夠遍及上面所說的微塵數世界；以善法甘露法雨，熄滅一切眾生隨心所欲的無明所引起的煩惱火焰，因此稱為法雲地。 再者，佛子！菩薩摩訶薩安住於法云地，在一個世界中，從兜率天（Tuṣita，欲界天之一）降生，乃至示現大涅槃（parinirvāṇa，佛陀的最終寂滅），一切佛事，都隨著所要度化的眾生而顯現神通之力，或者在兩個、三個，乃至如上面所說的微塵數世界中；又超過百千萬億阿僧祇（asaṃkhya，極大的數字）世界，從兜率天降生，乃至示現大涅槃，一切佛事，都隨著所要度化的眾生而顯現神通之力。這位菩薩安住於此地，在智慧中獲得自在之力，或者將狹小的國土變為廣闊，將廣闊的國土變為狹小；或者將污穢的國土變為清凈，將清凈的國土變為污穢；像這樣一切世界都具有神通之力。這位菩薩或者在一個微塵中，放置三千大千世界（trisāhasra-mahāsāhasra-loka-dhātu，佛教宇宙觀中的最大世界）的鐵圍山川而不感到擁擠；或者在兩個、三個，乃至不可說不可說的世界中，將種種莊嚴之事，示現在一個微塵中；或者將一個世界的莊嚴之事，示現在不可說不可說的世界中；或者將不可說不可說的世界中的眾生，放置在一個世界中而不感到擁擠；或者將一個世界的眾生，放置在不可說不可說的世界中；或者將不可說不可說的世界放入一個微塵中而不惱害眾生；或者在一個微塵中，示現一切佛的神通力莊嚴之事；或者在一念之間，顯現不可說不可說的世界微塵數的身，在一個身體中示現無量的手；用每一隻手，拿著恒河沙數（gaṅgā-nadī-vālukā，極大的數量）的蓮花來散佈給諸佛。
【English Translation】 English version: Able to transcend this immeasurable and boundless realm, and also able to receive and uphold it in a single thought, therefore it is called the Dharmamegha-bhūmi (the tenth of the ten bodhisattva grounds). O son of Buddha! When a Bodhisattva-Mahāsattva dwells in the Dharmamegha-bhūmi, from their vows arise great compassion, merit, and wisdom, which form dense clouds; they manifest various bodies, which are like variegated clouds; they are thoroughly clear and fearless, which are like flashes of lightning; they emit great thunderous sounds, preach the Dharma, and subdue demons. In a single thought, they can pervade all the dust-mote worlds mentioned above; with the rain of good Dharma nectar, they extinguish the flames of afflictions arising from ignorance that all sentient beings desire, therefore it is called the Dharmamegha-bhūmi. Furthermore, O son of Buddha! When a Bodhisattva-Mahāsattva dwells in the Dharmamegha-bhūmi, in one world, they descend from the Tuṣita Heaven (one of the heavens in the desire realm), and even demonstrate the great parinirvāṇa (the final passing away of a Buddha), all the Buddha's activities, they manifest their spiritual powers according to the sentient beings they are to liberate, or in two, three, or even as many dust-mote worlds as mentioned above; and even beyond hundreds of thousands of millions of asaṃkhya (an immense number) worlds, they descend from the Tuṣita Heaven, and even demonstrate the great parinirvāṇa, all the Buddha's activities, they manifest their spiritual powers according to the sentient beings they are to liberate. This Bodhisattva, dwelling in this ground, obtains the power of self-mastery in wisdom, or they can make a narrow country wide, and a wide country narrow; or they can make a defiled country pure, and a pure country defiled; in this way, all worlds possess spiritual powers. This Bodhisattva can place the iron mountains and rivers of the trisāhasra-mahāsāhasra-loka-dhātu (the greatest world in Buddhist cosmology) within a single dust mote without feeling crowded; or in two, three, or even in inexpressible inexpressible worlds, they can show all kinds of adornments within a single dust mote; or they can show the adornments of one world in inexpressible inexpressible worlds; or they can place the sentient beings of inexpressible inexpressible worlds in one world without feeling crowded; or they can place the sentient beings of one world in inexpressible inexpressible worlds; or they can place inexpressible inexpressible worlds into a single dust mote without harming sentient beings; or within a single dust mote, they can show the adornments of all the Buddhas' spiritual powers; or in a single thought, they can manifest as many bodies as there are dust motes in inexpressible inexpressible worlds, and in one body, they can show countless hands; with each hand, they hold as many lotuses as there are sands in the Ganges River (an immense number) to scatter to all the Buddhas.
，雜香、末香、幡蓋寶物，如是一切莊嚴之具，皆以手執供養諸佛，於一一身亦復如是。又一一身化塵數頭，於一一頭有塵數舌，以是神力讚歎諸佛，如是等事，于唸唸中遍滿十方；于唸唸中以神通力，無量世界示得佛道轉法輪，乃至大般涅槃；於三世中，以神通力示現無量身，于自身中，現無量佛，無量佛土莊嚴事，于自身中，示一切世界成壞事；或於一毛孔出一切風而不惱眾生；或以無量無邊世界為一海水，此海水中作大蓮華，形色光明遍無量無邊世界，于中示菩提樹莊嚴妙事，乃至示得一切種智；或自身中現一方世界摩尼寶珠、日月星宿一切光明，乃至十方所有光明亦復如是；或口噓氣能令十方無量世界悉大震動，不令眾生有恐畏想；或示十方世界水劫盡，風劫、火劫盡，而眾生身隨意莊嚴；或於自身示作如來身，如來身作自身，如來身作己佛國，己佛國作如來身。佛子！菩薩摩訶薩在法雲地，神變如是，又余無量神力自在示現。」
爾時，會中諸菩薩、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、四天王、釋提桓因、梵天王、自在天子、凈居天等，各作是念：「若菩薩神通力、智慧力如是無量無邊，佛復云何？」
時，解脫月菩薩知大眾心所念，問金剛藏菩薩言：「佛子！今諸
【現代漢語翻譯】 現代漢語譯本：用各種香、末香、幡蓋寶物等一切莊嚴的物品，都用手拿著供養諸佛，對每一尊佛都這樣做。又讓每一個身體化出如塵土般多的頭，在每一個頭上又有如塵土般多的舌頭，用這種神通力讚歎諸佛，像這樣的事情，在每一個念頭中都遍滿十方世界；在每一個念頭中用神通力，在無量世界中示現成佛道、轉法輪，乃至進入大般涅槃；在過去、現在、未來三世中，用神通力示現無量的身體，在自身中，顯現無量的佛，無量佛土的莊嚴景象，在自身中，示現一切世界的成住壞空；或者從一個毛孔中放出一切風，而不使眾生感到煩惱；或者把無量無邊的世界變成一滴海水，在這海水中生出巨大的蓮花，蓮花的形狀和光芒遍佈無量無邊的世界，在蓮花中示現菩提樹的莊嚴景象，乃至示現獲得一切種智（佛的智慧）；或者在自身中顯現一方世界的摩尼寶珠、日月星辰的一切光明，乃至十方世界的所有光明也都是這樣；或者口中呼出的氣能使十方無量世界都發生大震動，而不讓眾生產生恐懼的想法；或者示現十方世界的水劫、風劫、火劫都結束，而眾生的身體可以隨意莊嚴；或者在自身中示現如來身，如來身又變成自身，如來身變成自己的佛國，自己的佛國又變成如來身。佛子！菩薩摩訶薩（大菩薩）在法雲地（菩薩修行最後階段），神通變化就是這樣，還有其他無量的神通自在示現。 這時，法會中的菩薩、天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（天歌神）、摩睺羅伽（大蟒神）、四天王（佛教護法神）、釋提桓因（帝釋天）、梵天王（色界天主）、自在天子（欲界天主）、凈居天（色界天）等，各自心中想著：『如果菩薩的神通力、智慧力都如此無量無邊，那麼佛又會是怎樣呢？』 當時，解脫月菩薩知道大眾心中所想，問金剛藏菩薩說：『佛子！現在這些
【English Translation】 English version: With various fragrances, powdered incense, banners, canopies, precious objects, and all such adornments, they hold them in their hands to offer to all the Buddhas, doing so for each and every one. Moreover, each body transforms into as many heads as there are dust particles, and on each head there are as many tongues as there are dust particles. With this spiritual power, they praise all the Buddhas. Such things, in every single thought, pervade the ten directions. In every single thought, with spiritual power, they demonstrate the attainment of Buddhahood, the turning of the Dharma wheel, and even the entry into Great Nirvana in countless worlds. In the three periods of time, with spiritual power, they manifest countless bodies. Within their own bodies, they manifest countless Buddhas, the adornments of countless Buddha lands. Within their own bodies, they demonstrate the formation, existence, destruction, and emptiness of all worlds. Or, from a single pore, they release all winds without causing distress to sentient beings. Or, they transform countless boundless worlds into a single drop of seawater, and in this seawater, they create a great lotus flower, whose form and light pervade countless boundless worlds. Within it, they demonstrate the magnificent adornments of the Bodhi tree, and even the attainment of all-knowing wisdom (Buddha's wisdom). Or, within their own bodies, they manifest the light of the Mani jewel, the sun, the moon, and the stars of one world, and even all the light of the ten directions is like this. Or, the breath from their mouths can cause countless worlds in the ten directions to greatly shake, without causing sentient beings to feel fear. Or, they demonstrate the end of the water, wind, and fire kalpas (cosmic cycles) of the ten directions, while the bodies of sentient beings are adorned as they wish. Or, within their own bodies, they manifest the body of a Tathagata (Buddha), the body of a Tathagata becomes their own body, the body of a Tathagata becomes their own Buddha land, and their own Buddha land becomes the body of a Tathagata. O son of the Buddha! The Bodhisattva Mahasattvas (great Bodhisattvas) at the Dharma Cloud Ground (the final stage of Bodhisattva practice) have such spiritual transformations, and there are countless other spiritual powers they freely demonstrate. At that time, the Bodhisattvas, Devas (gods), Nagas (dragons), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demi-gods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), the Four Heavenly Kings (Buddhist guardian deities), Shakra (Indra), Brahma (lord of the Brahma heaven), the sons of the Free Heavens (deities of the desire realm), the Pure Abode Heavens (deities of the form realm), and others in the assembly each thought: 『If the spiritual power and wisdom of a Bodhisattva are so immeasurable and boundless, then what must the Buddha be like?』 Then, Bodhisattva Liberation Moon, knowing what was in the minds of the assembly, asked Bodhisattva Vajragarbha, saying: 『O son of the Buddha! These
大眾聞是菩薩神通智慧力，墮在疑網，汝今當斷一切疑惑，示菩薩神通莊嚴妙事。」
時，金剛藏菩薩即入一切佛國體性三昧，時諸大眾天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、四天王、釋提桓因、梵天王、自在天子、凈居天等，皆自見知入金剛藏菩薩身中，于其身內，見三千大千世界莊嚴眾事，若滿一劫說不可盡；于中見佛道場樹，其莖周圍十萬三千大千世界，高百萬三千大千世界，覆三千億三千大千世界，稱樹高廣，有師子座；其座上有佛，號一切智王如來，一切大眾咸皆見佛坐在座上，其中所有莊嚴上妙供養之具，滿一劫說，亦不可盡。金剛藏菩薩示現如是大神力已，還令大眾各在本處，一切眾會生希有想，默然一心，觀金剛藏。
時，解脫月菩薩問金剛藏菩薩言：「佛子！是三昧有大勢力，甚為希有，是三昧者所號云何？」
答言：「是三昧名一切佛國體性。」
問言：「是三昧所有勢力境界云何？」
答言：「佛子！若菩薩摩訶薩善修成是三昧力者，能以如是無量恒沙世界微塵數三千大千世界于身中現，復過是數。菩薩在法雲地，得如是無量無邊百千萬億諸大三昧；是故，菩薩住此地中，身、身業難可測知；口、口業難可測知；意、意業難可測知；神
【現代漢語翻譯】 現代漢語譯本：大眾聽聞這是菩薩的神通智慧之力，陷入疑惑的迷網，你現在應當斷除一切疑惑，展示菩薩神通莊嚴的奇妙之事。 當時，金剛藏菩薩（Vajragarbha Bodhisattva）即刻進入一切佛國土體性三昧（samadhi），當時所有大眾，包括天（deva）、龍（naga）、夜叉（yaksha）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuda）、緊那羅（kinnara）、摩睺羅伽（mahoraga）、四大天王（Caturmaharajakayikas）、釋提桓因（Sakra devanam Indra）、梵天王（Brahma）、自在天子（Isvara）、凈居天（Suddhavasa）等，都各自看見自己進入金剛藏菩薩的身中，在其身內，見到三千大千世界（trisahasra-mahasahasra-lokadhatu）莊嚴的種種景象，即使說滿一個劫（kalpa）也說不盡；其中見到佛的道場樹（bodhi-tree），其樹莖周圍有十萬三千大千世界，高百萬三千大千世界，覆蓋三千億三千大千世界，與樹的高度和廣度相稱，有師子座（simhasana）；其座上有佛，號為一切智王如來（Sarvajnanaraja Tathagata），所有大眾都看見佛坐在座上，其中所有莊嚴殊勝的供養之物，即使說滿一個劫也說不盡。金剛藏菩薩展示如此大神力后，又讓大眾各自回到原來的位置，一切與會者都生起稀有之想，默然一心，觀看金剛藏。 當時，解脫月菩薩（Vimukticandra Bodhisattva）問金剛藏菩薩說：『佛子！這個三昧有大勢力，非常稀有，這個三昧的名稱是什麼？』 回答說：『這個三昧名為一切佛國土體性。』 問：『這個三昧所擁有的勢力境界是什麼？』 回答說：『佛子！如果菩薩摩訶薩（Bodhisattva-mahasattva）善於修習成就這個三昧的力量，能將如是無量恒河沙世界微塵數的三千大千世界在自身中顯現，甚至超過這個數量。菩薩在法雲地（Dharmamegha-bhumi），獲得如是無量無邊百千萬億的各種大三昧；因此，菩薩住在此地中，其身、身業難以測知；其口、口業難以測知；其意、意業難以測知；其神
【English Translation】 English version: The assembly, hearing of the Bodhisattva's power of spiritual penetrations and wisdom, fell into a net of doubt. You should now dispel all doubts and demonstrate the wondrous and majestic events of the Bodhisattva's spiritual powers. At that time, Vajragarbha Bodhisattva immediately entered the samadhi of the essence of all Buddha-lands. Then all the assembly, including devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, the Four Heavenly Kings, Sakra devanam Indra, Brahma, Isvara, Suddhavasa, and others, each saw themselves entering the body of Vajragarbha Bodhisattva. Within his body, they saw the majestic sights of the trisahasra-mahasahasra-lokadhatu, which could not be fully described even in a kalpa. Among them, they saw the bodhi-tree, the circumference of whose trunk was ten million trisahasra-mahasahasra-lokadhatu, its height was one million trisahasra-mahasahasra-lokadhatu, and it covered three hundred billion trisahasra-mahasahasra-lokadhatu. Corresponding to the tree's height and breadth, there was a lion throne. On the throne was a Buddha, named Sarvajnanaraja Tathagata. All the assembly saw the Buddha sitting on the throne. The majestic and sublime offerings there could not be fully described even in a kalpa. After Vajragarbha Bodhisattva displayed such great spiritual power, he returned the assembly to their original places. All those present felt a sense of wonder, and silently, with one mind, gazed at Vajragarbha. At that time, Vimukticandra Bodhisattva asked Vajragarbha Bodhisattva, 'Son of the Buddha! This samadhi has great power and is extremely rare. What is the name of this samadhi?' He replied, 'This samadhi is named the essence of all Buddha-lands.' He asked, 'What are the powers and realms of this samadhi?' He replied, 'Son of the Buddha! If a Bodhisattva-mahasattva cultivates and perfects the power of this samadhi, he can manifest within his body as many trisahasra-mahasahasra-lokadhatu as there are dust particles in countless Ganges River sands, and even more than that. A Bodhisattva on the Dharmamegha-bhumi attains such immeasurable, boundless, hundreds of millions of great samadhis. Therefore, when a Bodhisattva dwells on this ground, his body and bodily actions are difficult to fathom; his speech and verbal actions are difficult to fathom; his mind and mental actions are difficult to fathom; his spiritual
力自在難可測知；觀三世法難可測知；諸三昧行入難可測知；智力難可測知；遊戲諸解脫難可測知；變化所作、神力所作、如意所作難可測知；乃至舉足、下足，菩薩住善慧地者不能測知。佛子！菩薩法雲地，如是無量，若廣說者，無量無邊阿僧祇劫不能得盡。」
解脫月言：「佛子！若菩薩行處力、神通力，如是者佛行處力、神通力復云何？」
答言：「佛子！譬如有人，見一塊土而作是言：『無邊世界地性為多此耶？』汝所問者，我謂如是；如來無量智慧，云何以菩薩智慧而欲測量？佛子！如人取四天下地性少分，餘者極多，菩薩法雲地于無量劫，但可說耳，何況如來地，我今當說令汝知之，佛現為證；如十方無量無邊世界微塵等諸佛世界，十地菩薩皆滿其中，是諸菩薩有無量無邊業，修習菩薩功德智慧禪定，于如來功德智慧力，百分不及一、百千萬億分不及一，乃至算數譬諭所不能及。
「佛子！是菩薩隨如是智慧，順如來身、口、意，不捨諸菩薩三昧，勤心供養一切諸佛，於一一劫，以一切供具，供養無量無邊諸佛，能悉具受諸佛神力，轉復明勝，是菩薩於法性問難無能勝者，乃至無量無邊百千萬億劫不可窮盡。
「佛子！譬如天金，以摩尼珠眾寶間錯，為自在天王嚴身之具，其餘
【現代漢語翻譯】 現代漢語譯本：菩薩的力自在是難以測知的；觀察三世（過去、現在、未來）的法也是難以測知的；進入各種三昧（禪定）的修行也是難以測知的；智慧的力量是難以測知的；自在地運用各種解脫法門是難以測知的；變化所作、神通所作、如意所作也是難以測知的；乃至舉足、下足這樣細微的動作，處於善慧地的菩薩都無法測知。佛子！菩薩的法雲地，就像這樣無量無邊，如果詳細解說，即使經過無量無邊的阿僧祇劫也無法說完。 解脫月菩薩問：『佛子！如果菩薩的行處力、神通力是這樣的，那麼佛的行處力、神通力又是怎樣的呢？』 答道：『佛子！譬如有人，看到一塊土就說：『無邊世界的大地本質，難道就只有這麼一點嗎？』你所問的問題，我就是這樣理解的；如來無量的智慧，怎麼能用菩薩的智慧去衡量呢？佛子！就像有人取四天下（指須彌山周圍四大洲）的大地少部分，其餘的極多，菩薩的法雲地，即使經過無量劫，也只能說個大概，更何況是如來的境界呢？我現在就說給你聽，讓你明白，佛可以作為證明；就像十方無量無邊世界，微塵數一樣多的諸佛世界，十地菩薩都充滿其中，這些菩薩有無量無邊的業，修習菩薩的功德、智慧、禪定，對於如來的功德、智慧、力量，百分之一都比不上，百千萬億分之一也比不上，乃至用算數、譬喻都無法比擬。 『佛子！這些菩薩隨著這樣的智慧，順應如來的身、口、意，不捨棄各種菩薩三昧，勤勉地供養一切諸佛，在每一個劫中，用一切供養之物，供養無量無邊的諸佛，能夠完全接受諸佛的神力，並且更加明亮殊勝，這些菩薩在法性方面的問難，沒有人能夠勝過他們，乃至經過無量無邊百千萬億劫也無法窮盡。 『佛子！譬如天上的黃金，用摩尼寶珠等各種珍寶鑲嵌，作為自在天王的裝飾品，其餘的...
【English Translation】 English version: The power and freedom of a Bodhisattva are immeasurable; observing the Dharma of the three times (past, present, and future) is immeasurable; entering into various Samadhis (meditative states) is immeasurable; the power of wisdom is immeasurable; freely utilizing various paths to liberation is immeasurable; the transformations, miraculous powers, and wish-fulfilling abilities are immeasurable; even the subtle actions of lifting and placing a foot are immeasurable to a Bodhisattva dwelling in the Good Wisdom Ground. Oh, son of Buddha! The Dharma Cloud Ground of a Bodhisattva is thus immeasurable, and if described in detail, it could not be exhausted even after countless Asankhya Kalpas. Bodhisattva Liberation Moon asked: 'Oh, son of Buddha! If the power of a Bodhisattva's practice and their miraculous powers are like this, then what are the power of a Buddha's practice and their miraculous powers?' The answer was: 'Oh, son of Buddha! It is like someone seeing a clod of earth and saying: 'Is the essence of the earth of the boundless world only this much?' What you ask is like this; how can the immeasurable wisdom of a Tathagata be measured by the wisdom of a Bodhisattva? Oh, son of Buddha! It is like someone taking a small portion of the earth from the four continents (referring to the four continents around Mount Sumeru), while the rest is extremely vast. The Dharma Cloud Ground of a Bodhisattva, even after countless Kalpas, can only be described roughly, let alone the realm of a Tathagata? I will now tell you so that you may understand, and the Buddha can be the witness; like the countless Buddha worlds, as numerous as the dust particles in the immeasurable worlds of the ten directions, all filled with Bodhisattvas of the ten grounds. These Bodhisattvas have immeasurable karma, cultivating the merits, wisdom, and meditation of a Bodhisattva. Compared to the merits, wisdom, and power of a Tathagata, they are not even one percent, not even one in a hundred million trillion, and cannot be compared by any calculation or analogy. 'Oh, son of Buddha! These Bodhisattvas, following such wisdom, conform to the body, speech, and mind of the Tathagata, do not abandon the various Bodhisattva Samadhis, diligently make offerings to all Buddhas, and in each Kalpa, use all kinds of offerings to make offerings to countless Buddhas. They are able to fully receive the divine power of the Buddhas, and become even brighter and more excellent. These Bodhisattvas, in terms of questions about the nature of Dharma, cannot be surpassed by anyone, and even after countless hundreds of millions of trillions of Kalpas, they cannot be exhausted.' 'Oh, son of Buddha! It is like heavenly gold, inlaid with Mani jewels and various treasures, used as ornaments for the Free King of Heaven, and the rest...'
諸天所不能及，亦無奪者，菩薩住十地，智慧善根，從初地乃至九地所不能及；菩薩住是地，得大智照明，隨順一切智故，其餘智慧所不能壞。譬如大自在天王光明能令眾生身心清涼，一切生處眾生光明所不能及；菩薩摩訶薩亦如是，住法雲地，智慧光明，一切聲聞、辟支佛所不能及，乃至九地菩薩亦不能及。是菩薩住是地中，能令無量眾生住一切智道。佛子！菩薩住是地，十方諸佛為說三世智慧、法界智慧、一切世界智慧、普照住持一切世界智慧、大慈大悲普覆一切眾生智慧。舉要言之：具足為說至一切智道。佛子！是名菩薩摩訶薩第十法雲地。菩薩住是地，多作摩醯首羅天王，智慧明達，善說聲聞、辟支佛、菩薩波羅蜜，於法性中有問難者，無能令盡；所作善業佈施、愛語、利益、同事皆不離唸佛，不離念法，乃至不離念具足一切種智；常作是念：『我當於一切眾生為首為勝，乃至於一切眾生為依止者。』若欲如是勤行精進，於一念中得無量百千萬億那由他不可說不可說世界微塵數三昧，乃至示爾所微塵數菩薩以為眷屬。若以願力神通自在復過是數，所謂：諸行上妙供具，信解起業，若身、若口、若光明、若諸根、若如意足、若音聲、若行處，乃至若干百千萬億劫不可稱數。佛子！是菩薩十地次第順行，趣向一切
【現代漢語翻譯】 現代漢語譯本 諸天所不能及，也沒有人能夠奪走，菩薩安住於十地（菩薩修行的十個階段），其智慧和善根，從初地乃至第九地都無法企及；菩薩安住於此地，獲得大智慧的照耀，隨順一切智（佛的智慧），其餘的智慧都不能破壞。譬如大自在天王（佛教中的神祇）的光明能夠使眾生身心清涼，一切眾生的光明都無法企及；菩薩摩訶薩（偉大的菩薩）也是如此，安住於法云地（菩薩十地中的第十地），其智慧光明，一切聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）都無法企及，乃至第九地菩薩也無法企及。這位菩薩安住於此地，能夠使無量眾生安住於一切智道（通往佛的智慧的道路）。佛子！菩薩安住於此地，十方諸佛為他們宣說三世（過去、現在、未來）的智慧、法界（宇宙萬法）的智慧、一切世界（所有世界）的智慧、普照住持一切世界（普遍照耀和維持所有世界）的智慧、大慈大悲普遍覆蓋一切眾生的智慧。總而言之：具足為他們宣說通往一切智道的法門。佛子！這被稱為菩薩摩訶薩的第十法雲地。菩薩安住於此地，多化身為摩醯首羅天王（佛教中的神祇），智慧明達，善於宣說聲聞、辟支佛、菩薩的波羅蜜（到達彼岸的方法），在法性（萬法的本質）中有疑問的人，沒有人能夠難倒他；所做的善業，如佈施、愛語、利益、同事，都不離唸佛，不離念法，乃至不離念具足一切種智（佛的一切智慧）；常常這樣想：『我應當在一切眾生中成為首領和最殊勝的，乃至成為一切眾生的依靠。』如果想要這樣勤奮精進，在一念之間可以獲得無量百千萬億那由他（佛教中的數量單位）不可說不可說世界微塵數的三昧（禪定），乃至示現如此多的微塵數菩薩作為眷屬。如果以願力神通自在，還可以超過這個數量，比如：諸行上妙供具，信解起業，無論是身、口、光明、諸根、如意足、音聲、行處，乃至若干百千萬億劫都無法稱數。佛子！這位菩薩按照十地的次第順次修行，趨向一切智。
【English Translation】 English version It cannot be reached by the gods, nor can it be taken away. Bodhisattvas dwell in the ten bhumis (ten stages of Bodhisattva practice), their wisdom and roots of goodness are beyond the reach of those from the first to the ninth bhumi. Bodhisattvas dwelling in this bhumi obtain the illumination of great wisdom, conforming to all-knowing wisdom (Buddha's wisdom), which cannot be destroyed by other wisdoms. For example, the light of the great king Mahesvara (a deity in Buddhism) can bring coolness to the minds and bodies of sentient beings, which cannot be reached by the light of all sentient beings. Bodhisattva Mahasattvas (great Bodhisattvas) are also like this, dwelling in the Dharma Cloud Bhumi (the tenth bhumi of Bodhisattvas), their wisdom light cannot be reached by all Sravakas (those who practice by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), and even Bodhisattvas of the ninth bhumi. Bodhisattvas dwelling in this bhumi can enable countless sentient beings to dwell on the path of all-knowing wisdom (the path to Buddha's wisdom). O son of Buddha! Bodhisattvas dwelling in this bhumi, the Buddhas of the ten directions preach to them the wisdom of the three times (past, present, and future), the wisdom of the Dharma realm (the universe and all phenomena), the wisdom of all worlds (all realms), the wisdom of universally illuminating and sustaining all worlds, and the wisdom of great compassion and great mercy that universally covers all sentient beings. In short: they are fully preached the Dharma to the path of all-knowing wisdom. O son of Buddha! This is called the tenth Dharma Cloud Bhumi of Bodhisattva Mahasattvas. Bodhisattvas dwelling in this bhumi often manifest as the king Mahesvara (a deity in Buddhism), with clear and penetrating wisdom, skilled in preaching the Paramitas (ways to reach the other shore) of Sravakas, Pratyekabuddhas, and Bodhisattvas. If there are those who have questions about the Dharma nature (the essence of all phenomena), no one can stump them. The good deeds they perform, such as giving, loving speech, benefiting others, and working together, are all inseparable from mindfulness of the Buddha, mindfulness of the Dharma, and even mindfulness of possessing all kinds of wisdom (Buddha's wisdom). They constantly think: 'I should be the leader and the most excellent among all sentient beings, and even the refuge for all sentient beings.' If they wish to diligently practice like this, in a single thought they can obtain countless hundreds of thousands of millions of nayutas (a unit of number in Buddhism) of inexpressible and inexpressible world-dust-number of samadhis (meditative states), and even manifest that many dust-number of Bodhisattvas as their retinue. If they use the power of vows and supernatural abilities, they can exceed this number, such as: the most wonderful offerings of all practices, the arising of faith and understanding, whether it be body, speech, light, faculties, magical powers, sound, or place of practice, even for countless hundreds of thousands of millions of kalpas (eons) that cannot be counted. O son of Buddha! This Bodhisattva practices in sequence through the ten bhumis, moving towards all-knowing wisdom.
種智，如從阿耨達池四河流出，滿足四天下無有窮盡，乃入大海；菩薩亦如是，從菩薩出於善根大愿之水，以四攝法滿足眾生而不窮盡，乃至一切種智。
「佛子！是菩薩十地，因佛智故而有差別，如因大地有十大山王，何等為十？所謂：雪山王、香山王、軻梨羅山王、仙聖山王、由乾陀山王、馬耳山王、尼民陀羅山王、斫迦羅山王、宿慧山王、須彌山王。如雪山王，一切藥草集在其中而不可盡；菩薩亦如是住歡喜地，一切世間經書、技藝、文頌、咒術集在其中無有窮盡。如香山王，一切諸香集在其中而不可盡；菩薩亦如是住離垢地，持戒頭陀，威儀助法，集在其中，無有窮盡。如軻梨羅山王，但以寶成，集諸妙華，取不可盡；菩薩亦如是住于明地，集一切世間禪定神通解脫三昧，問不可盡。如仙聖山王，但以寶成，多有五通聖人，不可窮盡；菩薩亦如是住于焰地，集令眾生入道因緣，種種問難不可窮盡。如由乾陀山王，但以寶成，集夜叉大神不可窮盡；菩薩亦如是住難勝地，集一切自在如意神通，說不可盡。如馬耳山王，但以寶成，集眾妙果，取不可盡；菩薩亦如是住現前地，集深因緣法，說聲聞果不可窮盡。如尼民陀羅山王，但以寶成，集一切大力龍神，不可窮盡；菩薩亦如是住遠行地，集種種方便智慧，
【現代漢語翻譯】 現代漢語譯本： 佛陀的智慧，就像從阿耨達池（Anavatapta，傳說中位於喜馬拉雅山的聖湖）流出的四條河流，滋養著四大部洲（Sì dà bùzhōu，佛教宇宙觀中的四個大陸）的眾生，永無止境，最終匯入大海；菩薩也是如此，從菩薩的善根和大愿中涌出的智慧之水，以四攝法（Sì shè fǎ，佈施、愛語、利行、同事）滿足眾生的需求，永無止境，直至達到一切種智（Yīqiè zhǒng zhì，佛陀的智慧）。
『佛子！菩薩的十地（Shí dì，菩薩修行的十個階段），因佛陀的智慧而有所差別，就像因大地而有十大山王一樣。這十大山王是哪些呢？它們分別是：雪山王（Xuěshān wáng）、香山王（Xiāngshān wáng）、軻梨羅山王（Kēlíluóshān wáng）、仙聖山王（Xiānshèngshān wáng）、由乾陀山王（Yóuqiántuóshān wáng）、馬耳山王（Mǎěrshān wáng）、尼民陀羅山王（Nímíntuóluóshān wáng）、斫迦羅山王（Zhuókāluóshān wáng）、宿慧山王（Sùhuìshān wáng）、須彌山王（Xūmíshān wáng）。就像雪山王，一切藥草都聚集在那裡，取之不盡；菩薩也是如此，安住于歡喜地（Huānxǐ dì，菩薩十地中的第一地），一切世間的經書、技藝、文頌、咒術都聚集在那裡，永無止境。就像香山王，一切香料都聚集在那裡，取之不盡；菩薩也是如此，安住于離垢地（Lígòu dì，菩薩十地中的第二地），持戒、頭陀（Tóutuó，苦行）、威儀、助法都聚集在那裡，永無止境。就像軻梨羅山王，完全由寶物構成，聚集著各種美妙的花朵，取之不盡；菩薩也是如此，安住于明地（Míng dì，菩薩十地中的第三地），聚集著一切世間的禪定、神通、解脫、三昧（Sānmèi，禪定）的智慧，問之不盡。就像仙聖山王，完全由寶物構成，有很多具有五神通（Wǔ shéntōng，天眼通、天耳通、他心通、宿命通、神足通）的聖人，永無止境；菩薩也是如此，安住于焰地（Yàn dì，菩薩十地中的第四地），聚集著令眾生入道的因緣，各種問難，永無止境。就像由乾陀山王，完全由寶物構成，聚集著夜叉（Yèchā，一種神）大神，永無止境；菩薩也是如此，安住于難勝地（Nánshèng dì，菩薩十地中的第五地），聚集著一切自在如意的神通，說之不盡。就像馬耳山王，完全由寶物構成，聚集著各種美妙的果實，取之不盡；菩薩也是如此，安住于現前地（Xiànqián dì，菩薩十地中的第六地），聚集著甚深的因緣法，說聲聞果（Shēngwén guǒ，小乘佛教的修行果位）永無止境。就像尼民陀羅山王，完全由寶物構成，聚集著一切大力龍神，永無止境；菩薩也是如此，安住于遠行地（Yuǎnxíng dì，菩薩十地中的第七地），聚集著各種方便智慧， 現代漢語譯本結束
【English Translation】 English version: The wisdom of the Buddha is like the four rivers flowing from Anavatapta Lake (a sacred lake in the Himalayas, according to legend), which nourish the beings of the four continents (Sì dà bùzhōu, the four continents in Buddhist cosmology) without end, and eventually flow into the ocean; so too is the Bodhisattva, from the Bodhisattva's roots of goodness and great vows, the water of wisdom springs forth, using the four means of attraction (Sì shè fǎ, giving, kind speech, beneficial action, and cooperation) to satisfy the needs of sentient beings without end, until reaching the all-knowing wisdom (Yīqiè zhǒng zhì, the wisdom of the Buddha).
'Buddha's children! The ten grounds (Shí dì, the ten stages of Bodhisattva practice) of the Bodhisattva are differentiated by the wisdom of the Buddha, just as there are ten great mountain kings because of the earth. What are these ten mountain kings? They are: Snow Mountain King (Xuěshān wáng), Fragrant Mountain King (Xiāngshān wáng), Karira Mountain King (Kēlíluóshān wáng), Sage Mountain King (Xiānshèngshān wáng), Yugandhara Mountain King (Yóuqiántuóshān wáng), Horse Ear Mountain King (Mǎěrshān wáng), Nimindhara Mountain King (Nímíntuóluóshān wáng), Chakravada Mountain King (Zhuókāluóshān wáng), Mountain King of Past Wisdom (Sùhuìshān wáng), and Mount Sumeru (Xūmíshān wáng). Just like the Snow Mountain King, where all kinds of medicinal herbs gather and are inexhaustible; so too is the Bodhisattva, dwelling in the Joyful Ground (Huānxǐ dì, the first of the ten Bodhisattva grounds), where all worldly scriptures, arts, literary works, and mantras gather without end. Just like the Fragrant Mountain King, where all kinds of fragrances gather and are inexhaustible; so too is the Bodhisattva, dwelling in the Immaculate Ground (Lígòu dì, the second of the ten Bodhisattva grounds), where precepts, ascetic practices (Tóutuó, ascetic practices), dignified conduct, and supporting practices gather without end. Just like the Karira Mountain King, which is entirely made of treasures and gathers various beautiful flowers, which are inexhaustible; so too is the Bodhisattva, dwelling in the Luminous Ground (Míng dì, the third of the ten Bodhisattva grounds), where all worldly meditations, supernatural powers, liberation, and samadhi (Sānmèi, meditative absorption) gather, and questions are inexhaustible. Just like the Sage Mountain King, which is entirely made of treasures and has many sages with the five supernatural powers (Wǔ shéntōng, the divine eye, the divine ear, knowing others' minds, knowing past lives, and the ability to travel anywhere), who are inexhaustible; so too is the Bodhisattva, dwelling in the Flaming Ground (Yàn dì, the fourth of the ten Bodhisattva grounds), where the causes and conditions for leading sentient beings to the path gather, and various questions are inexhaustible. Just like the Yugandhara Mountain King, which is entirely made of treasures and gathers great Yaksha (Yèchā, a type of deity) gods, who are inexhaustible; so too is the Bodhisattva, dwelling in the Difficult-to-Conquer Ground (Nánshèng dì, the fifth of the ten Bodhisattva grounds), where all free and wish-fulfilling supernatural powers gather, and speaking about them is inexhaustible. Just like the Horse Ear Mountain King, which is entirely made of treasures and gathers various wonderful fruits, which are inexhaustible; so too is the Bodhisattva, dwelling in the Present Ground (Xiànqián dì, the sixth of the ten Bodhisattva grounds), where profound teachings on dependent origination gather, and speaking about the results of the Sravakas (Shēngwén guǒ, the fruit of practice in Hinayana Buddhism) is inexhaustible. Just like the Nimindhara Mountain King, which is entirely made of treasures and gathers all powerful dragon gods, who are inexhaustible; so too is the Bodhisattva, dwelling in the Far-Reaching Ground (Yuǎnxíng dì, the seventh of the ten Bodhisattva grounds), where various skillful means and wisdom gather, End of English version
說辟支佛道，不可窮盡。如斫迦羅山王，但以寶成，集心自在者，不可窮盡；菩薩亦如是住不動地，集一切菩薩自在道，說世間性，不可窮盡。如宿慧山王，但以寶成，集大神力諸阿修羅，無有窮盡；菩薩亦如是住善慧地，集轉眾生行智，說世間相，不可窮盡。如須彌山王，但以寶成，集諸天神無有窮盡；菩薩亦如是，住法雲地，集如來十力，四無所畏，說諸佛法，不可窮盡。是十寶山同在大海，因大海水有差別相；菩薩十地亦如是，同在佛智，因一切智故，有差別相。佛子！譬如大海，以十相故名為大海，無有能壞；何等為十？一、漸次深；二、不受死屍；三、余水失本名；四一味；五、多寶；六、極深難入；七、廣大無量；八、多大身眾生；九、潮不失時；十、能受一切大雨無有盈溢。菩薩地亦如是以十因緣故，無有能壞；何等為十？歡喜地中，漸生堅固愿；離垢地中，不與破戒共宿；明地中，舍諸假名；焰地中，于佛得一心不壞凈信；難勝地中，生世間無量方便神通，起世間事；現前地中，觀甚深因緣法；遠行地中，以大廣心善觀諸法；不動地中，能起大莊嚴示現；善慧地中，能得深解脫通達世間行，如實不失；法雲地中，能受一切諸佛大法明雨。佛子！譬如大摩尼寶珠，有十事能與眾生一切寶物，何等為十？
一、出大海；二、巧匠加治；三、轉精妙；四、除垢穢；五、以火煉治；六、眾寶莊嚴；七、貫以寶縷；八、置琉璃高柱；九、光明四照；十、隨王意雨眾寶物。菩薩發菩提心寶亦有十事，何等為十？一、初發心佈施離慳；二、修持戒頭陀苦行；三、以諸禪定解脫三昧令轉精妙；四、以道行清凈；五、煉以方便神通；六、以深因緣法莊嚴；七、以種種深方便智慧貫穿；八、置神通自在幢上；九、觀眾生行放多聞智慧光明；十、諸佛授智職，於一切眾生能為佛事，墮在佛數。
「佛子！是菩薩所行集一切智慧功德法門品，若不深種善根，不能得聞。」
問言：「佛子！若得聞者，是人為得幾所福？」
答言：「隨佛所有智慧勢力，如是發薩婆若心，所緣攝福德，是人得聞此法門，所得福德，亦復如是。何以故？若無菩薩心聞是法門，不能信解受持，何況以身修習能成其事，是故當知是人隨順一切種智，得聞信解受持修行；說是品時，十方世界十億佛國微塵數世界，六種、十八相動，以佛神力法如是故，諸天雨華、末香、瓔珞、寶衣、幡蓋莊嚴身具，雨天妓樂歌頌而下，復有大音讚歎十地殊勝之事。如此世界四天下他化自在天王宮說十地，十方一切世界皆亦如是；以佛神力故，十方過十億佛國微塵數剎
【現代漢語翻譯】 現代漢語譯本 一、出自大海；二、由巧匠加工；三、使其精妙轉變；四、去除污垢；五、用火煉製；六、用眾寶裝飾；七、用寶線貫穿；八、置於琉璃高柱之上；九、光明四射；十、隨國王心意降下眾寶物。菩薩發菩提心（覺悟之心）的寶也有十件事，是哪十件呢？一、初發心佈施，遠離慳吝；二、修持戒律，進行頭陀（苦行）的修行；三、以各種禪定、解脫、三昧（專注）使其精妙轉變；四、以道行清凈；五、用方便神通煉製；六、用深因緣法裝飾；七、用種種深方便智慧貫穿；八、置於神通自在的幢上；九、觀察眾生行為，放出多聞智慧的光明；十、諸佛授予智慧的職責，對於一切眾生能做佛事，歸入佛的行列。 『佛子！這是菩薩所修行的聚集一切智慧功德的法門品，若不深種善根，不能聽聞。』 問：『佛子！如果能聽聞此法，這個人能獲得多少福德？』 答：『隨佛所有智慧勢力，如此發薩婆若（一切智）心，所緣攝取的福德，這個人聽聞此法門，所獲得的福德，也同樣如此。為什麼呢？如果沒有菩薩心聽聞此法門，就不能信解受持，更何況以身修行能成就此事，所以應當知道這個人隨順一切種智，才能聽聞、信解、受持、修行；說此品時，十方世界十億佛國微塵數世界，發生六種震動、十八種相的震動，因為佛的神力法是這樣的，諸天降下花、末香、瓔珞、寶衣、幡蓋等莊嚴身具，降下天樂歌頌，還有大音讚歎十地殊勝之事。如此世界四天下他化自在天王宮說十地，十方一切世界也都是這樣；因為佛的神力，十方超過十億佛國微塵數剎土』
【English Translation】 English version First, it comes from the great ocean; second, it is crafted by a skilled artisan; third, it is transformed into something exquisite; fourth, it is cleansed of impurities; fifth, it is refined by fire; sixth, it is adorned with various treasures; seventh, it is strung with precious threads; eighth, it is placed upon a high pillar of lapis lazuli; ninth, it radiates light in all directions; tenth, it rains down various treasures according to the king's wishes. The treasure of a Bodhisattva's (enlightenment-seeking being) aspiration for Bodhi (awakening) also has ten aspects. What are these ten? First, the initial aspiration to give alms, abandoning miserliness; second, the practice of observing precepts and engaging in ascetic practices (dhuta); third, the refinement through various meditations (dhyana), liberations (vimoksha), and samadhi (concentration); fourth, purity through the practice of the path; fifth, refinement through skillful means and supernormal powers; sixth, adornment with profound causal laws; seventh, being strung together with various profound skillful means and wisdom; eighth, being placed upon the banner of supernormal powers and freedom; ninth, observing the actions of sentient beings and emitting the light of vast learning and wisdom; tenth, being entrusted with the responsibility of wisdom by all Buddhas, able to perform the work of a Buddha for all sentient beings, and being counted among the Buddhas. 'Disciples of the Buddha! This is the chapter on the Dharma gate of a Bodhisattva's practice, which gathers all wisdom and merit. If one does not deeply plant good roots, one cannot hear it.' Asked: 'Disciples of the Buddha! If one is able to hear this Dharma, how much merit will that person obtain?' Answered: 'According to the power of the Buddha's wisdom, and the merit associated with the aspiration for Sarvajna (all-knowing wisdom), if a person hears this Dharma gate, the merit obtained is also like that. Why? If one does not have the Bodhisattva mind to hear this Dharma gate, one cannot believe, understand, receive, and uphold it, let alone practice it with one's body and accomplish it. Therefore, one should know that this person follows the all-knowing wisdom, and is able to hear, believe, understand, receive, and practice it. When this chapter is spoken, in the ten directions, in worlds as numerous as the dust particles of ten billion Buddha lands, there are six kinds of quaking and eighteen kinds of shaking. Because the Buddha's power of Dharma is like this, the gods rain down flowers, powdered incense, necklaces, precious garments, banners, and canopies, and other adornments. They rain down heavenly music and songs, and there are great sounds praising the ten stages of Bodhisattvas. In this world, in the palace of the Paranirmitavasavartin (Heaven of the Gods who delight in creating) King of the Four Continents, the ten stages are spoken, and in all worlds of the ten directions, it is also like this. Because of the Buddha's power, in the ten directions, beyond worlds as numerous as the dust particles of ten billion Buddha lands.'
，有十億佛國微塵數菩薩，詣此世界，遍滿虛空，皆作是言：『善哉！善哉！金剛藏善說菩薩十地之法。』佛子！我等皆名金剛藏，發金剛德世界，金剛幢佛所來，所經歷處，皆說是經，眾會如是，言辭義趣亦如是，我等以佛神力故，來證是事，如我至此，十方一切世界他化自在天王宮摩尼寶殿，皆有十億佛國微塵數菩薩往為作證亦復如是。」
時，金剛藏菩薩觀察十方、觀察一切大眾、觀察法界，讚歎初發薩婆若心，示菩薩境界，凈菩薩行力，攝一切種智；隨眾生說，除一切世間垢穢，與眾生一切種智因緣，示不可思議智慧莊嚴事，讚歎一切菩薩功德差別相；欲令諸地轉勝明顯示眾生故，承佛神力，以偈頌曰：
「諸菩薩所行， 樂於善寂滅， 其心無所著， 猶若如虛空。 除貪恚癡垢， 安住于道智， 如是無上行， 愿樂欲聽聞。 如是諸菩薩， 在於無量劫， 勤心常修習， 一切諸善根， 供養無量佛， 辟支阿羅漢， 為利眾生故， 乃生菩提心。 精進持戒行， 頭陀除罪垢， 修善忍轉妙， 慚愧威德滿。 福慧因緣故， 勝遠心明凈， 深樂於佛智， 同佛生菩提。 供養於一切， 十方三世佛， 如虛空等國， 悉皆令清凈
【現代漢語翻譯】 現代漢語譯本 有十億佛國微塵數（形容極多的數量）的菩薩，來到這個世界，遍佈虛空，都這樣說：『太好了！太好了！金剛藏（菩薩名）善於宣說菩薩十地（菩薩修行的十個階段）的法門。』佛子（對菩薩的稱呼）！我們都名為金剛藏，從金剛德世界，金剛幢佛（佛名）那裡來，所經歷的地方，都宣說這部經，集會的情況是這樣，言辭和意義也都是這樣，我們憑藉佛的神力，來證明這件事，正如我們來到這裡一樣，十方一切世界他化自在天（欲界第六天）王宮的摩尼寶殿，都有十億佛國微塵數的菩薩前往作證，情況也是這樣。」 當時，金剛藏菩薩觀察十方，觀察一切大眾，觀察法界，讚歎初發薩婆若心（一切智心，即求得佛果的心），展示菩薩的境界，凈化菩薩的修行力量，攝取一切種智（佛的智慧）；隨順眾生根性說法，去除一切世間的污垢，給予眾生一切種智的因緣，展示不可思議的智慧莊嚴之事，讚歎一切菩薩功德的差別相；爲了使各地的修行更加殊勝明顯地展示給眾生，承蒙佛的神力，用偈頌說道： 『諸菩薩所行，樂於善寂滅，其心無所著，猶如虛空一般。 去除貪嗔癡的污垢，安住在道智（通達真理的智慧）中，這樣無上的修行，希望樂意聽聞。 這樣的諸菩薩，在無量劫（極長的時間）中，勤奮用心常常修習，一切的善根，供養無量的佛，辟支佛（獨覺的聖者）和阿羅漢（斷盡煩惱的聖者），爲了利益眾生，才生起菩提心（求得覺悟的心）。 精進持戒修行，頭陀（苦行）去除罪垢，修習善忍更加殊勝，慚愧的威德圓滿。 因為福德和智慧的因緣，勝過遙遠的心地清凈，深深地喜愛佛的智慧，和佛一起生起菩提心。 供養一切十方三世的佛，像虛空一樣的佛國，全部都令其清凈。』
【English Translation】 English version There were ten billion Bodhisattvas, as numerous as the dust particles in a Buddha-land, who came to this world, filling the void, and all said: 『Excellent! Excellent! Vajragarbha (a Bodhisattva's name) is skilled in expounding the Dharma of the Ten Stages of a Bodhisattva.』 Sons of the Buddha (a term for Bodhisattvas)! We are all named Vajragarbha, and we come from the Vajra Virtue World, from the Buddha Vajradhvaja (a Buddha's name). Wherever we have traveled, we have expounded this Sutra. The assemblies are like this, and the words and meanings are also like this. We, through the Buddha's divine power, have come to bear witness to this matter. Just as we have come here, in the Mani Jewel Palaces of the Paranirmitavasavartin (the sixth heaven of the desire realm) Kings in all the worlds of the ten directions, there are also ten billion Bodhisattvas, as numerous as the dust particles in a Buddha-land, who have gone to bear witness, and the situation is also like this.』 At that time, the Bodhisattva Vajragarbha observed the ten directions, observed all the great assemblies, and observed the Dharma realm. He praised the initial arising of the mind of Sarvajna (the mind of all-knowing, i.e., the mind seeking Buddhahood), demonstrated the realm of Bodhisattvas, purified the power of Bodhisattva practice, and gathered all-knowing wisdom (the wisdom of a Buddha); he spoke according to the capacities of sentient beings, removed all worldly defilements, gave sentient beings the causes and conditions for all-knowing wisdom, demonstrated the inconceivable adornments of wisdom, and praised the differences in the merits of all Bodhisattvas; in order to make the practices of each stage more excellent and clearly visible to sentient beings, he, relying on the Buddha's divine power, spoke in verses: 『The practices of all Bodhisattvas, delight in good tranquility, their minds are without attachment, like the void. Removing the defilements of greed, anger, and ignorance, they abide in the wisdom of the path (wisdom that understands the truth), such supreme practice, they wish to hear with joy. Such Bodhisattvas, in immeasurable kalpas (extremely long periods of time), diligently and constantly cultivate, all good roots, make offerings to immeasurable Buddhas, Pratyekabuddhas (solitary enlightened ones), and Arhats (saints who have ended their afflictions), for the benefit of sentient beings, they then generate the Bodhi mind (the mind seeking enlightenment). They diligently uphold the precepts, practice asceticism to remove defilements, cultivate patience and become more excellent, and their shame and virtuous power are complete. Because of the causes and conditions of merit and wisdom, their minds are far superior and pure, they deeply love the wisdom of the Buddha, and together with the Buddha, they generate the Bodhi mind. They make offerings to all the Buddhas of the ten directions and three times, and the Buddha-lands, like the void, they make them all pure.』
。 一切法平等， 善悉通達故， 為度諸眾生， 發於菩提心。 諸菩薩如是， 生是無量心， 至於歡喜地， 息惡樂佈施。 得諸本願力， 增廣慈悲心， 深行十善道， 能到離垢地。 戒聞功德備， 慈心愍世間， 永離諸垢穢， 深心常清凈。 普觀諸世間， 三毒火熾然， 如是之大士， 入第三明地。 觀三界皆空， 無常亦如病， 如癰如瘡箭， 無量苦常然。 見諸有為過， 貪樂佛功德， 得佛智明焰， 入于第四地。 成就於念慧， 得至於道智， 在此地供養， 百千諸如來。 常能思惟念， 諸佛無量德， 得入於一切， 世間難勝地。 能以慧方便， 種種而示現， 諸有所為作， 以利於世間。 供養于諸佛， 行益眾生事， 無生法在前， 得入現前地。 菩薩諸所行， 一切世間知， 常無有我心， 有無皆悉離。 諸法先空寂， 十二緣故行， 善了此微妙， 入于遠行地。 行慧方便等， 得法寂滅相， 如是之大士， 難知難可及。 為欲令世間， 得善寂滅故， 還起修諸行， 種種福德事。 普入于眾生， 種種心行處， 如
【現代漢語翻譯】 現代漢語譯本 一切法都是平等的，因為菩薩已經完全通達了它們的本質。 爲了度化一切眾生，菩薩發起了菩提心（覺悟之心）。 諸位菩薩就是這樣，生起了無量的慈悲心。 當他們到達歡喜地（菩薩修行階位的第一階段）時，他們停止作惡，樂於佈施。 他們獲得了過去所發的本願力，增長了慈悲之心。 他們深入修行十善道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡），能夠到達離垢地（菩薩修行的第二階段）。 他們戒律清凈，博聞強記，功德圓滿，以慈悲心憐憫世間。 他們永遠遠離一切污垢，內心深處常常保持清凈。 他們普遍觀察世間，看到三毒（貪、嗔、癡）之火熾烈燃燒。 像這樣的大菩薩，進入了第三明地（菩薩修行的第三階段）。 他們觀察三界（欲界、色界、無色界）皆是空性，無常就像疾病一樣。 它們如同癰瘡和毒箭，無量的痛苦常常存在。 他們看到有為法（因緣和合而生的事物）的過患，貪求佛的功德。 他們獲得佛的智慧光明，進入了第四地（菩薩修行的第四階段）。 他們成就了念慧（專注的智慧），達到了道智（通達真理的智慧）。 在這個階段，他們供養百千諸佛如來。 他們常常能夠思惟憶念諸佛無量的功德。 他們得以進入一切世間難以超越的難勝地（菩薩修行的第五階段）。 他們能夠以智慧和方便，示現種種不同的形象。 他們所做的一切，都是爲了利益世間。 他們供養諸佛，行利益眾生的事業。 他們了知無生法（不生不滅的真理）就在眼前，得以進入現前地（菩薩修行的第六階段）。 菩薩所做的一切，世間眾生都知道。 他們常常沒有我執之心，遠離有和無的對立。 諸法本來就是空寂的，因十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）而執行。 他們善於瞭解這種微妙的道理，進入了遠行地（菩薩修行的第七階段）。 他們修行智慧和方便等法，證得法性寂滅的真理。 像這樣的大菩薩，難以理解，難以企及。 爲了讓世間眾生，得到善的寂滅， 他們又重新發起修行，做種種福德之事。 他們普遍進入眾生種種的心行之處， 如同
【English Translation】 English version All dharmas (phenomena) are equal, because Bodhisattvas have fully understood their essence. To liberate all sentient beings, Bodhisattvas generate Bodhicitta (the mind of enlightenment). Such are the Bodhisattvas, who give rise to immeasurable compassion. When they reach the Pramudita-bhumi (the first stage of a Bodhisattva's path), they cease evil and delight in giving. They obtain the power of their past vows, increasing their compassionate heart. They deeply practice the ten virtuous paths (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in idle chatter, not being greedy, not being angry, not being ignorant), and are able to reach the Vimala-bhumi (the second stage of a Bodhisattva's path). They are pure in precepts, learned, and full of merit, with a compassionate heart for the world. They are forever free from all defilements, and their minds are always pure. They universally observe the world, seeing the fires of the three poisons (greed, hatred, and ignorance) burning fiercely. Such great Bodhisattvas enter the Prabhakari-bhumi (the third stage of a Bodhisattva's path). They observe that the three realms (desire realm, form realm, formless realm) are all empty, and impermanence is like a disease. They are like boils, sores, and arrows, with immeasurable suffering constantly present. They see the faults of conditioned phenomena (things that arise from causes and conditions), and crave the merits of the Buddha. They obtain the light of the Buddha's wisdom and enter the Archismati-bhumi (the fourth stage of a Bodhisattva's path). They achieve mindfulness and wisdom, and attain the wisdom of the path (understanding the truth). At this stage, they make offerings to hundreds of thousands of Buddhas. They are always able to contemplate and remember the immeasurable merits of the Buddhas. They are able to enter the Sudurjaya-bhumi (the fifth stage of a Bodhisattva's path), which is difficult for all in the world to surpass. They are able to manifest various forms with wisdom and skillful means. All that they do is for the benefit of the world. They make offerings to the Buddhas and engage in activities that benefit sentient beings. They know that the unarisen dharma (the truth of non-arising and non-ceasing) is right before them, and are able to enter the Abhimukhi-bhumi (the sixth stage of a Bodhisattva's path). All that Bodhisattvas do is known by the world. They are always without a sense of self, and are free from the duality of existence and non-existence. All dharmas are originally empty and still, and operate due to the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death). They are skilled in understanding this subtle principle and enter the Durangama-bhumi (the seventh stage of a Bodhisattva's path). They practice wisdom, skillful means, and other dharmas, and attain the truth of the cessation of dharma. Such great Bodhisattvas are difficult to understand and difficult to reach. In order to allow the world to attain the good cessation, They again initiate practice, doing various meritorious deeds. They universally enter the various mental states of sentient beings, like
是能得入， 如空不動地。 大智諸菩薩， 善能悉具行， 種種諸智業， 得十自在力。 能以無有量， 無邊限諸身， 普現十方界， 而為說妙法。 善達於世界， 及諸眾生性， 如是大慈悲， 能入善慧地。 第一妙凈智， 善觀諸世間， 縷練煩惱業， 甚深諸難處。 為度是等故， 得諸佛法藏， 善說第一義， 悉無所違錯。 如是次第行， 具足諸善法， 乃至於九地， 所修集福慧。 欲得諸佛力， 第一深妙利， 乃於一切佛， 得受智職位。 先得無數定， 智行極廣大， 最後得難壞， 諸智位三昧。 若能得如是， 益智位三昧， 一切寶莊嚴， 蓮華王即出。 菩薩稱蓮華， 現身坐其上， 余華諸菩薩， 咸共一心視。 爾時大菩薩， 從身放無量， 百千億光明， 滅諸世間苦。 然後頂上出， 百千億光明， 普照十方界， 諸佛大眾會。 于上虛空中， 化成光明網， 供養諸佛已， 入諸佛足下。 時一切如來， 及諸大士等， 各知某菩薩， 得受于智職。 如是一切佛， 放眉間光明， 名益一切智， 入此菩薩頂。 一切無量佛
【現代漢語翻譯】 現代漢語譯本 能夠進入，如同虛空般不動搖。 具有大智慧的菩薩們，善於全面地實踐修行， 運用種種智慧的行動，獲得十種自在的力量。 能夠以無量無邊的身形，普遍顯現在十方世界， 為眾生宣說微妙的佛法。 善於通達世界，以及各種眾生的本性， 如此大慈大悲，能夠進入善慧地（菩薩十地之一）。 以第一微妙清凈的智慧，善於觀察世間， 理清煩惱的業力，以及極其深奧的難處。 爲了度化這些眾生，獲得諸佛的法藏， 善於宣說第一義諦（佛教真理），完全沒有錯誤。 像這樣次第修行，具足各種善法， 乃至到達第九地（菩薩十地之一），所修集的是福德和智慧。 想要獲得諸佛的力量，第一深奧微妙的利益， 就在一切佛前，接受智慧的職位。 先獲得無數的禪定，智慧和修行極其廣大， 最後獲得難以破壞的，諸智慧的職位三昧（禪定）。 如果能夠獲得這樣的，增益智慧的職位三昧， 一切寶物莊嚴的，蓮花王就會出現。 菩薩被稱為蓮花，顯現身形坐在其上， 其餘蓮花上的菩薩們，都一心注視著他。 這時大菩薩，從身上放出無量， 百千億的光明，滅除世間的一切痛苦。 然後從頭頂上，放出百千億的光明， 普遍照耀十方世界，諸佛的大眾集會。 在上面的虛空中，化成光明網， 供養諸佛之後，進入諸佛的足下。 這時一切如來，以及諸大菩薩等， 各自知道某位菩薩，獲得了智慧的職位。 像這樣一切佛，從眉間放出光明， 名為增益一切智，進入這位菩薩的頭頂。 一切無量的佛
【English Translation】 English version It is possible to enter, like the unmoving ground of emptiness. Greatly wise Bodhisattvas, are skilled in fully practicing, With various wise actions, they attain the ten powers of freedom. They can, with immeasurable and boundless bodies, universally appear in the ten directions, And expound the wonderful Dharma for sentient beings. They are skilled in understanding the world, and the nature of all beings, With such great compassion, they can enter the Good Wisdom Ground (one of the ten Bodhisattva grounds). With the first subtle and pure wisdom, they are skilled in observing the world, Sorting out the karma of afflictions, and the extremely profound difficulties. In order to liberate these beings, they obtain the Dharma treasury of all Buddhas, They are skilled in expounding the first principle (Buddhist truth), without any errors. Practicing in this order, they fully possess all good dharmas, And even reaching the ninth ground (one of the ten Bodhisattva grounds), what they cultivate is merit and wisdom. Wishing to obtain the power of all Buddhas, the first profound and subtle benefit, They receive the position of wisdom before all Buddhas. First, they obtain countless samadhis (meditative states), their wisdom and practice are extremely vast, Finally, they obtain the indestructible, samadhi of the position of all wisdoms. If one can obtain such, the samadhi of the position of increasing wisdom, Then the lotus king, adorned with all treasures, will appear. The Bodhisattva is called a lotus, manifesting his body sitting upon it, The other Bodhisattvas on the lotuses, all gaze at him with one mind. At this time, the great Bodhisattva, from his body emits immeasurable, Hundreds of thousands of millions of lights, extinguishing all the sufferings of the world. Then from the top of his head, he emits hundreds of thousands of millions of lights, Universally illuminating the ten directions, the great assembly of all Buddhas. In the empty space above, it transforms into a net of light, After making offerings to all Buddhas, it enters under the feet of all Buddhas. At this time, all Tathagatas, and all great Bodhisattvas, etc., Each knows that a certain Bodhisattva, has obtained the position of wisdom. Like this, all Buddhas, emit light from between their eyebrows, Named 'Increasing All Wisdom', it enters the top of this Bodhisattva's head. All immeasurable Buddhas
， 與此菩薩職， 猶如轉輪王， 授于太子位。 時十方世界， 普皆大震動， 乃至阿鼻等， 諸苦皆除滅。 菩薩具一切， 智慧得是職， 如是名為到， 無上法雲地。 住於是地中， 智慧無邊限， 善知度一切， 世間諸因緣。 入色無色法， 欲色無色界， 能知于眾生， 國土及法性。 又能入可數， 不可數法中， 乃至能觀察， 虛空無量性。 又此地悉知， 菩薩變化事， 諸佛威神力， 微細智密事。 又能悉通達， 一切諸劫數， 於一微塵中， 觀見諸世界。 一切諸如來， 於此無上地， 初生及出家， 得道轉法輪。 示入于涅槃， 皆隨順於智， 寂滅妙解脫， 悉得於此地。 此地諸大士， 憶念力大故， 諸佛大法雨， 皆悉能受持。 譬如大海水， 能持龍王雨， 諸佛廣大法， 菩薩受亦爾。 若於一佛所， 一時聽受法， 十方無量土， 微塵數眾生。 皆多聞總持， 成於聲聞乘， 不如是菩薩， 算數所不及。 以無量智慧， 及先大願力， 能於一念中， 遍滿無量國。 雨甘露法雨， 滅諸煩惱火， 是故諸如來， 名
【現代漢語翻譯】 現代漢語譯本 此菩薩的職責，就像轉輪王（Cakravartin, 擁有統治世界的理想君主）授予太子地位一樣。 此時，十方世界普遍發生大震動，乃至阿鼻地獄（Avici, 八大地獄中最底層的地獄）等一切苦難都得以消除。 菩薩具備一切智慧，獲得這樣的職責，這樣就到達了無上法雲地（Dharmamegha-bhumi, 菩薩十地中的第十地）。 安住於此地中，智慧無邊無際，善於瞭解世間一切因緣。 能深入色界（Rupa-dhatu, 物質世界）和無色界（Arupa-dhatu, 非物質世界）的法，超越欲界（Kama-dhatu, 慾望世界）、色界和無色界的束縛。 能瞭解眾生、國土以及法的本性。 又能深入可數和不可數的法中，乃至能觀察虛空無量的性質。 又此地完全知曉菩薩的變化事蹟，諸佛的威神力量，以及微細的智慧秘密。 又能完全通達一切劫數（kalpa, 古印度的時間單位），在一微塵中，就能看見諸多的世界。 一切諸如來（Tathagata, 佛的稱號），在此無上地，初生、出家、得道、轉法輪（Dharmacakra-pravartana, 佛陀初次說法）， 示現進入涅槃（Nirvana, 佛教的最高境界），都順應智慧，寂滅的微妙解脫，都能在此地獲得。 此地的大菩薩們，因為憶念力強大，諸佛的大法雨，都能全部接受並保持。 譬如大海水，能承受龍王的降雨，諸佛廣大的法，菩薩的接受也是如此。 如果在一個佛所，同時聽受佛法，十方無量國土，微塵數般的眾生， 都能通過多聞和總持（Dharani, 記憶和保持佛法教義的能力），成就聲聞乘（Sravakayana, 聽聞佛法而修行的乘）， 但這些都不如這位菩薩，其功德是算數所無法企及的。 以無量的智慧，以及先前的宏大願力，能在一念之間，遍滿無量國土。 降下甘露法雨，熄滅一切煩惱之火，所以諸如來，稱之為
【English Translation】 English version This Bodhisattva's duty is like a Cakravartin (ideal universal ruler) bestowing the position of crown prince. At this time, the ten directions of the world universally experience great tremors, and even the sufferings of Avici (the deepest hell) and others are all eliminated. The Bodhisattva, possessing all wisdom, attains this duty, and thus reaches the unsurpassed Dharmamegha-bhumi (the tenth and final stage of a Bodhisattva). Dwelling in this stage, wisdom is boundless, and one is skilled in understanding all the causes and conditions of the world. One can deeply enter the laws of the Rupa-dhatu (the realm of form) and Arupa-dhatu (the formless realm), transcending the bonds of the Kama-dhatu (the realm of desire), the Rupa-dhatu, and the Arupa-dhatu. One can understand sentient beings, lands, and the nature of Dharma. One can also deeply enter into countable and uncountable laws, and even observe the immeasurable nature of space. Moreover, this stage fully knows the transformations of Bodhisattvas, the majestic power of all Buddhas, and the subtle secrets of wisdom. One can also fully comprehend all kalpas (eons), and within a single mote of dust, one can see numerous worlds. All Tathagatas (Buddhas), in this unsurpassed stage, their initial birth, renunciation, enlightenment, and turning of the Dharma wheel (first teaching of the Buddha), and their demonstration of entering Nirvana (the ultimate state of liberation), all follow wisdom, and the subtle liberation of quiescence can be attained in this stage. The great Bodhisattvas of this stage, due to their great power of recollection, can receive and uphold all the great Dharma rain of the Buddhas. Just as the ocean can hold the rain of the Dragon Kings, so too can Bodhisattvas receive the vast Dharma of the Buddhas. If, at one Buddha's place, one simultaneously hears and receives the Dharma, countless beings like dust particles in the immeasurable lands of the ten directions, can all achieve the Sravakayana (the vehicle of disciples) through learning and Dharani (the power to remember and retain teachings), but these are not comparable to this Bodhisattva, whose merits are beyond calculation. With immeasurable wisdom and the power of previous great vows, one can, in a single thought, pervade countless lands. Pouring down the rain of sweet Dharma, extinguishing the fires of all afflictions, therefore, the Tathagatas are called
為法雲地。 大士住此地， 供養諸佛具， 過諸天所有， 普示大神力。 示眾轉勝力， 過是數無量， 若人慾思量， 迷悶不能解。 大智住此地， 舉足下足事， 一切諸菩薩， 乃至於九地。 皆悉不能知， 何況餘眾生， 三世諸聲聞， 及與辟支佛。 住此諸佛示， 一切智慧事， 亦與令通達， 三世無礙智。 示法性寂滅， 亦示種種變， 一切諸世界， 所有眾生類。 所行一切法， 深微隱遠事， 一切佛功德， 次第示令知。 菩薩住此地， 能以大供具， 供養十方佛， 遍一切世界。 一切諸世間， 所有眾生類， 其餘諸供具， 皆所不能及。 智者住此地， 皆能破一切， 無明諸闇冥， 開示以佛道。 如自在天王， 光滅眾熱惱， 佛子智光明， 滅惡亦如是。 住是地多作， 三界自在王， 通達諸智慧， 善以三乘化。 能於一念中， 得無量三昧， 能見十方佛， 其數亦如是。」 金剛藏菩薩， 告諸大士言， 「我今略解說， 十地之妙行， 若廣演說者， 千億劫不盡。 是則名清凈， 諸大菩薩地， 為得佛智故， 住於十地
【現代漢語翻譯】 現代漢語譯本 這是法雲地（Dharmamegha-bhūmi，菩薩十地中的第十地）。 大菩薩住在此地，以完備的供品供養諸佛，超越了所有天界的供養，普遍展現其大神力。 他向眾生展示更加殊勝的力量，這種力量超越了無數的量度，如果有人想要思量它，會感到迷惑而無法理解。 大智慧者住在此地，他舉足下足的每一個動作，一切菩薩，乃至第九地的菩薩，都不能知曉，更何況其餘的眾生，以及三世的聲聞（Śrāvaka，聽聞佛法而修行的人）和辟支佛（Pratyekabuddha，獨自覺悟的人）。 住在此地的菩薩，諸佛會向他展示一切智慧之事，並使他通達三世無礙的智慧。 他展示法性的寂滅，也展示種種變化，以及一切世界中所有眾生的行為，那些深微隱秘的事情，以及一切佛的功德，都次第地展示給他們知道。 菩薩住在此地，能夠以巨大的供品，供養十方諸佛，遍及一切世界。 一切世間所有眾生的其他供品，都無法與之相比。 智者住在此地，能夠破除一切無明的黑暗，並開示佛道。 就像自在天王（Īśvara，印度教神祇）的光芒能夠消除眾生的熱惱一樣，佛子的智慧光明也能消除眾生的惡業。 住在此地的菩薩，多半會成為三界自在之王，通達各種智慧，善於用三乘（聲聞乘、緣覺乘、菩薩乘）來教化眾生。 他能在一念之間，獲得無量的三昧（Samādhi，禪定），能見到十方諸佛，其數量也是無量的。 金剛藏菩薩（Vajragarbha，菩薩名）告訴諸位大菩薩說： 『我現在簡略地解說十地的微妙修行，如果詳細演說，即使經過千億劫也說不完。 這就是清凈的大菩薩地，爲了獲得佛的智慧，菩薩安住於十地。』
【English Translation】 English version This is the Dharmamegha-bhūmi (the tenth of the ten Bodhisattva grounds). The great Bodhisattva dwells in this ground, offering complete offerings to all Buddhas, surpassing all heavenly offerings, and universally displaying his great spiritual power. He shows beings even more superior power, a power that surpasses countless measures, and if someone tries to contemplate it, they will be confused and unable to understand. The great wise one dwells in this ground, and every action of his, even the lifting and placing of his feet, cannot be known by all Bodhisattvas, even those of the ninth ground, let alone other beings, and the Śrāvakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who awaken on their own) of the three times. The Buddhas show the Bodhisattva dwelling in this ground all matters of wisdom, and enable him to understand the unobstructed wisdom of the three times. He shows the quiescence of Dharma-nature, and also shows various transformations, as well as the actions of all beings in all worlds, those profound and hidden matters, and all the merits of the Buddhas, showing them in order so that they may know. The Bodhisattva dwelling in this ground is able to offer great offerings to the Buddhas of the ten directions, throughout all worlds. All other offerings of all beings in all worlds cannot compare to these. The wise one dwelling in this ground is able to break through all the darkness of ignorance, and reveal the path of the Buddha. Just as the light of Īśvara (a Hindu deity) can eliminate the heat and afflictions of beings, so too can the light of wisdom of the Buddha's child eliminate the evil karma of beings. The Bodhisattva dwelling in this ground often becomes the king of the three realms, understanding all kinds of wisdom, and is skilled in using the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to teach beings. He can, in a single thought, attain immeasurable Samādhis (meditative states), and can see the Buddhas of the ten directions, whose number is also immeasurable. Vajragarbha (a Bodhisattva's name) Bodhisattva said to the great Bodhisattvas: 'I will now briefly explain the subtle practices of the ten grounds. If I were to explain them in detail, it would not be finished even after billions of kalpas. This is the pure ground of the great Bodhisattvas. To attain the wisdom of the Buddha, Bodhisattvas dwell in the ten grounds.'
中， 安住不移動， 猶如大山王。 初地具一切， 經書諸技術， 猶如雪山中， 積聚眾藥草。 持戒及多聞， 在於二地中， 猶如香山王， 集一切香物。 如軻梨羅山， 多積諸寶華， 明地集聞智， 禪定亦如是。 焰地多積聚， 入道法不壞， 如仙聖山中， 善寂所游止。 五地諸神通， 無能得及者， 如由乾陀山， 多集夜叉眾。 六地善分別， 諸果無窮盡， 猶如馬耳山， 妙果無有量。 七地方便慧， 無有能及者， 如尼民陀羅， 諸龍王盈滿。 住於八地中， 自在智無量， 如斫迦羅山， 多心自在者。 九地心清凈， 說法無障礙， 猶如宿慧山， 阿修羅所止。 十地諸佛力， 功德無窮盡， 如須彌山王， 集一切天眾。 又復初地中， 發於廣大愿， 二地持戒品， 三地假名壞， 第四地專一， 五地眾妙事， 六地甚深相， 七地廣大心， 八地中種種， 莊嚴諸神通， 九地思妙智， 能過一切世， 十地能受持， 諸佛大法雨。 菩薩行大海， 難動不可盡， 發心出世間， 得入于初地， 二地凈持戒， 三地修諸禪，
【現代漢語翻譯】 現代漢語譯本 安住其中，不動搖，猶如巍峨的山王。 初地菩薩具足一切，經書和各種技藝，就像雪山中積聚著各種藥草。 持戒和廣聞，在二地菩薩中體現，猶如香山王彙集一切香物。 如同軻梨羅山（Kailasa），積聚著各種珍寶和花朵，明地菩薩彙集聞思智慧，禪定也是如此。 焰地菩薩積聚著，不壞的入道之法，如同仙聖山中，善寂者所游止的地方。 五地菩薩的神通，無人能夠企及，如同由乾陀山（Gandhamadana），聚集著眾多夜叉。 六地菩薩善於分別，各種果報無窮無盡，猶如馬耳山（Asvakarna），妙果無量。 七地菩薩的方便智慧，無人能夠超越，如同尼民陀羅山（Nimiṃdhara），諸龍王充滿其中。 安住於八地中，自在智慧無量無邊，如同斫迦羅山（Cakravāla），眾多心自在者居住。 九地菩薩心清凈，說法沒有障礙，猶如宿慧山（Sudarśana），阿修羅所居住的地方。 十地菩薩具足諸佛的力量，功德無窮無盡，如同須彌山王（Sumeru），聚集著一切天眾。 又在初地中，發起廣大的誓願，二地菩薩持戒清凈，三地菩薩破除假名。 第四地菩薩專心一意，五地菩薩具足各種奇妙的事物，六地菩薩的境界甚深，七地菩薩的心胸廣大。 八地菩薩以種種神通莊嚴自身，九地菩薩的思妙智慧，能夠超越一切世間，十地菩薩能夠受持諸佛的大法雨。 菩薩的修行如同大海，難以動搖，不可窮盡，發心出離世間，就能進入初地。 二地菩薩清凈持戒，三地菩薩修習各種禪定。
【English Translation】 English version Abiding without moving, like a great mountain king. The first Bhumi (stage of a Bodhisattva) possesses all, scriptures and various skills, like the accumulation of various herbs in the snowy mountains. Maintaining precepts and extensive learning, manifested in the second Bhumi, like the fragrant mountain king gathering all fragrant substances. Like Mount Kailasa, accumulating various treasures and flowers, the luminous Bhumi gathers wisdom from hearing and thinking, and so is meditation. The flaming Bhumi accumulates, the indestructible Dharma of entering the path, like the place where the peaceful ones dwell in the mountains of sages. The supernatural powers of the fifth Bhumi, none can attain, like Mount Gandhamadana, gathering many Yakshas. The sixth Bhumi is skilled in discernment, various karmic results are endless, like Mount Asvakarna, where wondrous fruits are immeasurable. The skillful wisdom of the seventh Bhumi, none can surpass, like Mount Nimiṃdhara, filled with dragon kings. Abiding in the eighth Bhumi, boundless and free wisdom, like Mount Cakravāla, where many with free minds reside. The ninth Bhumi's mind is pure, speaking Dharma without obstruction, like Mount Sudarśana, where Asuras dwell. The tenth Bhumi possesses the power of all Buddhas, merits are endless, like Mount Sumeru, gathering all the heavenly beings. Also, in the first Bhumi, vast vows are made, the second Bhumi maintains pure precepts, the third Bhumi destroys false names. The fourth Bhumi is single-minded, the fifth Bhumi possesses various wondrous things, the sixth Bhumi's state is profound, the seventh Bhumi's mind is vast. The eighth Bhumi adorns itself with various supernatural powers, the ninth Bhumi's wondrous wisdom can surpass all worlds, the tenth Bhumi can receive the great Dharma rain of all Buddhas. The practice of a Bodhisattva is like the ocean, difficult to move, inexhaustible, with the aspiration to leave the world, one can enter the first Bhumi. The second Bhumi maintains pure precepts, the third Bhumi cultivates various meditations.
四地道行凈， 五煉方便慧， 六因緣莊嚴， 七深方便慧， 八到琉璃幢， 九地觀眾生， 一切險難處， 智慧光普照， 十地受智職， 如珠隨王意， 如是次第凈， 菩提心妙寶。 十方諸世界， 所有微塵數， 可於一念中， 計知其多少。 可以一毫末， 數知于虛空， 諸佛大功德， 無量不可盡。」
大方廣佛華嚴經卷第二十七 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二十八
東晉天竺三藏佛馱跋陀羅譯
十明品第二十三
爾時，普賢菩薩摩訶薩告諸菩薩言：「佛子！菩薩摩訶薩有十種明。何等為十？此菩薩摩訶薩悉知三千大千世界眾生心念，所謂：善心、不善心、無記心、廣心、狹心、噁心、勝心、順生死心、背生死心、聲聞心、緣覺心、菩薩心、聲聞行心、緣覺行心、菩薩行心、天心、龍心、夜叉心、乾闥婆心、阿修羅心、迦樓羅心、緊那羅心、摩睺羅伽心、人心、非人心、地獄心、畜生心、餓鬼心、閻羅處眾生心、諸難處眾生心，如是等無量種種眾生心悉分別知。如是等百世界、千世界、百千世界、億世界、百億世界、千億世界、百千億世界，乃至百千億那由他世界，廣說
【現代漢語翻譯】 現代漢語譯本 四地（指菩薩修行過程中的第四個階段）的道行清凈，五煉（指菩薩修行中的五種磨練）方便智慧，六因緣（指事物產生的原因和條件）莊嚴，七深方便智慧，八到達琉璃幢（形容菩薩的境界如琉璃般清澈），九地（指菩薩修行過程中的第九個階段）觀察眾生，一切險難之處，智慧之光普照，十地（指菩薩修行過程中的第十個階段）接受智慧的職責，如寶珠隨順國王的心意，如此次第清凈，菩提心（指追求覺悟的心）是奇妙的珍寶。 十方（指東、南、西、北、東南、西南、東北、西北、上、下十個方向）所有世界，所有微塵的數量，可以在一念之間，計算知道它的多少。可以用一根毫毛的末端，數盡虛空，諸佛（指已經覺悟的人）的偉大功德，是無量無邊不可窮盡的。
《大方廣佛華嚴經》卷第二十七 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十八
東晉天竺三藏佛馱跋陀羅譯
十明品第二十三
爾時，普賢菩薩摩訶薩（指具有大智慧、大慈悲的菩薩）告訴諸位菩薩說：『佛子（指佛的弟子）！菩薩摩訶薩有十種明（指菩薩所具有的十種智慧）。是哪十種呢？這位菩薩摩訶薩完全知道三千大千世界（佛教宇宙觀中的一個世界單位）眾生的心念，所謂：善心、不善心、無記心（非善非惡的心）、廣心（寬廣的心）、狹心（狹隘的心）、噁心、勝心（殊勝的心）、順生死心（順應輪迴的心）、背生死心（背離輪迴的心）、聲聞心（追求自我解脫的心）、緣覺心（追求自我解脫的智慧）、菩薩心（追求普度眾生的心）、聲聞行心（聲聞的修行方式）、緣覺行心（緣覺的修行方式）、菩薩行心（菩薩的修行方式）、天心（天人的心）、龍心（龍的心）、夜叉心（夜叉的心）、乾闥婆心（乾闥婆的心）、阿修羅心（阿修羅的心）、迦樓羅心（迦樓羅的心）、緊那羅心（緊那羅的心）、摩睺羅伽心（摩睺羅伽的心）、人心、非人心、地獄心、畜生心、餓鬼心、閻羅處眾生心、諸難處眾生心，像這樣等無量種種眾生的心都分別知道。像這樣等百世界、千世界、百千世界、億世界、百億世界、千億世界、百千億世界，乃至百千億那由他（佛教中的一個數量單位）世界，廣泛地說。』
【English Translation】 English version The conduct of the fourth stage (referring to the fourth stage in a Bodhisattva's practice) is pure, the five refinements (referring to the five kinds of training in a Bodhisattva's practice) of expedient wisdom, the adornment of the six causes and conditions (referring to the causes and conditions for the arising of things), the seventh profound expedient wisdom, the eighth reaching the crystal banner (describing the Bodhisattva's state as clear as crystal), the ninth stage (referring to the ninth stage in a Bodhisattva's practice) observing sentient beings, in all dangerous and difficult places, the light of wisdom shines everywhere, the tenth stage (referring to the tenth stage in a Bodhisattva's practice) receiving the responsibility of wisdom, like a pearl following the king's will, in such order of purity, the Bodhi mind (the mind seeking enlightenment) is a wonderful treasure. All the worlds in the ten directions (referring to the ten directions: east, south, west, north, southeast, southwest, northeast, northwest, up, and down), the number of all dust particles, can be known in a single thought. One can use the tip of a hair to count the emptiness of space, the great merits of all Buddhas (referring to those who have attained enlightenment) are immeasurable and inexhaustible.
The Avatamsaka Sutra, Volume 27 Taisho Tripitaka Volume 09, No. 0278, The Avatamsaka Sutra
The Avatamsaka Sutra, Volume 28
Translated by Tripitaka Buddhabhadra of Eastern Jin Dynasty
Chapter 23: Ten Understandings
At that time, Bodhisattva Mahasattva Samantabhadra (referring to a Bodhisattva with great wisdom and compassion) said to all the Bodhisattvas: 'Buddha's children (referring to the disciples of the Buddha)! Bodhisattva Mahasattvas have ten kinds of understandings (referring to the ten kinds of wisdom possessed by Bodhisattvas). What are these ten? This Bodhisattva Mahasattva fully knows the thoughts of sentient beings in the three thousand great thousand worlds (a unit of world in Buddhist cosmology), namely: good thoughts, bad thoughts, neutral thoughts (neither good nor bad), broad thoughts, narrow thoughts, evil thoughts, superior thoughts, thoughts that follow birth and death, thoughts that turn away from birth and death, the mind of a Sravaka (seeking self-liberation), the mind of a Pratyekabuddha (seeking self-liberation through wisdom), the mind of a Bodhisattva (seeking to liberate all sentient beings), the practice of a Sravaka, the practice of a Pratyekabuddha, the practice of a Bodhisattva, the mind of a Deva (god), the mind of a Naga (dragon), the mind of a Yaksha, the mind of a Gandharva, the mind of an Asura, the mind of a Garuda, the mind of a Kinnara, the mind of a Mahoraga, the mind of a human, the mind of a non-human, the mind of hell beings, the mind of animals, the mind of hungry ghosts, the mind of beings in Yama's realm, the mind of beings in difficult places, and so on, all the minds of countless kinds of sentient beings are known separately. Like this, hundreds of worlds, thousands of worlds, hundreds of thousands of worlds, billions of worlds, hundreds of billions of worlds, thousands of billions of worlds, hundreds of thousands of billions of worlds, and even hundreds of thousands of billions of nayutas (a unit of quantity in Buddhism) of worlds, broadly speaking.'
乃至不可說不可說佛剎微塵數世界眾生悉能分別知其心念。佛子！是為菩薩摩訶薩第一善知他心智明。
「佛子！菩薩摩訶薩悉知無量無數不可說不可說佛剎微塵數世界眾生，死此生彼；善、惡諸趣；若好，若丑；若垢，若凈；若黑，若白。如是等無量種種眾生：天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人、微細眾生、小眾生、中眾生、大眾生、勝眾生，如是等無量種種眾生，死此生彼。菩薩摩訶薩以無障礙明凈天眼，悉能照見隨其業報所受苦樂，種種業、種種行、種種思愿、種種見，如業境界，如所迴轉，悉能睹見。佛子！是為菩薩摩訶薩第二無礙天眼智明。
「佛子！菩薩摩訶薩憶宿命事，或自、或他，悉能憶念無量無數不可說不可說佛剎微塵數世界眾生，過去無量無數不可說不可說佛剎微塵數劫事：如是生，如是名姓，如是食，如是苦樂，悉能了知。又憶過去無量無數不可說不可說佛剎微塵數諸佛如是名號，如是眷屬，如是父母，如是侍者，如是聲聞，如是最勝二大弟子，如是舍離王都出家求道，如是菩提樹下結跏趺坐得最正覺，如是住處，如是床座，如是說法，如是化度，如是壽命，如是作佛事已，入無餘涅槃，佛滅度后正法如是久住；悉能憶念過去無量無數不可說
【現代漢語翻譯】 現代漢語譯本：甚至能夠分別知曉不可說不可說佛剎微塵數世界中所有眾生的心念。佛子！這就是菩薩摩訶薩第一種善於瞭解他人心智的智慧光明。 現代漢語譯本：佛子！菩薩摩訶薩能夠知曉無量無數不可說不可說佛剎微塵數世界中眾生的生死輪迴；善惡諸趣；好醜；垢凈；黑白。像這樣無量種種眾生：天（deva），龍（nāga），夜叉（yakṣa），乾闥婆（gandharva），阿修羅（asura），迦樓羅（garuḍa），緊那羅（kiṃnara），摩睺羅伽（mahoraga），人，非人，微細眾生，小眾生，中眾生，大眾生，殊勝眾生，像這樣無量種種眾生，死後又會投生到其他地方。菩薩摩訶薩以無障礙明凈的天眼，能夠照見他們隨各自業報所受的苦樂，種種業、種種行、種種思愿、種種見解，如同業力所呈現的境界，以及業力如何流轉，都能清楚看見。佛子！這就是菩薩摩訶薩第二種無礙天眼智慧光明。 現代漢語譯本：佛子！菩薩摩訶薩能夠回憶宿命，無論是自己還是他人，都能憶念無量無數不可說不可說佛剎微塵數世界眾生，過去無量無數不可說不可說佛剎微塵數劫的事情：例如他們如何出生，叫什麼名字，吃什麼食物，經歷怎樣的苦樂，都能完全瞭解。又能憶起過去無量無數不可說不可說佛剎微塵數諸佛的名號，他們的眷屬，父母，侍者，聲聞弟子，最殊勝的兩位大弟子，如何捨棄王都出家求道，如何在菩提樹下結跏趺坐證得最正覺，他們的住處，床座，說法內容，教化眾生的方式，壽命長短，以及如何完成佛事後，進入無餘涅槃，佛陀滅度后正法如何長久住世；都能憶念過去無量無數不可說
【English Translation】 English version: Even to the point of being able to distinctly know the thoughts of all sentient beings in countless inexpressible Buddha-lands as numerous as dust particles. Oh, son of Buddha! This is the first wisdom-light of a Bodhisattva-Mahasattva, who is skilled in knowing the minds of others. English version: Oh, son of Buddha! A Bodhisattva-Mahasattva knows the countless, innumerable, inexpressible Buddha-lands as numerous as dust particles, and the sentient beings within them, their deaths and rebirths; the good and evil realms; whether they are beautiful or ugly; defiled or pure; black or white. Such are the immeasurable varieties of sentient beings: devas (gods), nāgas (dragons), yakṣas (nature spirits), gandharvas (celestial musicians), asuras (demigods), garuḍas (mythical birds), kiṃnaras (mythical beings), mahoragas (great serpents), humans, non-humans, subtle beings, small beings, medium beings, large beings, superior beings, and so on, immeasurable varieties of sentient beings, who die here and are born elsewhere. A Bodhisattva-Mahasattva, with unobstructed, clear, and pure heavenly eyes, can see clearly the suffering and joy they experience according to their karmic retribution, their various karmas, various practices, various thoughts and wishes, various views, just like the realms of karma, and how karma turns, all can be clearly seen. Oh, son of Buddha! This is the second unobstructed heavenly eye wisdom-light of a Bodhisattva-Mahasattva. English version: Oh, son of Buddha! A Bodhisattva-Mahasattva can recall past lives, whether their own or others', and can remember the countless, innumerable, inexpressible Buddha-lands as numerous as dust particles, and the events of countless, innumerable, inexpressible kalpas (eons) in the past: such as how they were born, what their names were, what they ate, what suffering and joy they experienced, all can be fully understood. They can also recall the names of the countless, innumerable, inexpressible Buddhas of the past, their retinues, parents, attendants, śrāvaka (hearer) disciples, the two most excellent great disciples, how they renounced their kingdoms to seek the path, how they sat in the lotus position under the Bodhi tree and attained the most perfect enlightenment, their dwelling places, their seats, the content of their teachings, the ways they transformed sentient beings, the length of their lives, and how, after completing their Buddha-works, they entered into Parinirvana without remainder, and how the true Dharma remained for a long time after the Buddha's passing; all can be remembered from the countless, innumerable, inexpressible past.
不可說佛剎微塵數佛從初發心出生願行，恭敬供養無量諸佛，教化調伏一切眾生，大眾眷屬，轉凈法輪，隨其壽命，示現神力自在變化，無餘涅槃，莊嚴塔廟，長養善根，乃至法住。佛子！是為菩薩摩訶薩第三深入過去際劫無礙宿命智明。
「佛子！菩薩摩訶薩深入未來際劫，乃至無量無數不可說不可說佛剎微塵數世界眾生未來生死流轉三有。知眾生業、知眾生報，知眾生善、知眾生不善，知眾生出、知眾生不出，知眾生定、知眾生不定，知眾生正定、知眾生邪定，知眾生有使善根、知眾生無使善根，知眾生具足善根、知眾生不具足善根，知眾生攝取善、知眾生攝取不善，知眾生積集善、知眾生積集不善，知眾生積集惡法、知眾生不積集惡法；知未來無量無數不可說不可說佛剎微塵數世界諸佛如是名號，如是眷屬，如是父母，如是侍者，如是聲聞，如是最勝二大弟子，如是舍離王都出家求道，如是菩提樹下結跏趺坐得最正覺，如是住處，如是床座，如是說法，如是化度，如是壽命，如是作佛事已，入無餘涅槃，佛滅度后正法如是久住。悉知未來無量無數不可說不可說佛剎微塵數佛從初發心出生願行，恭敬供養無量諸佛，教化調伏一切眾生，大眾眷屬，轉凈法輪，隨其壽命，示現神力自在變化，無餘涅槃，莊嚴塔
【現代漢語翻譯】 現代漢語譯本：佛子！菩薩摩訶薩以不可思議的智慧，能知曉過去無量佛剎微塵數（形容極多）的諸佛，從最初發菩提心，到修行願行，恭敬供養無量諸佛，教化調伏一切眾生，以及他們的大眾眷屬，轉動清凈法輪（佛法的傳播），隨其壽命長短，示現神通自在變化，最終進入無餘涅槃（徹底的寂滅），莊嚴佛塔廟宇，增長善根，乃至佛法住世的整個過程。佛子！這就是菩薩摩訶薩第三種深入過去無礙宿命智（瞭解過去世的能力）。 佛子！菩薩摩訶薩深入未來無量劫，乃至無量無數不可說不可說佛剎微塵數世界眾生未來的生死流轉，以及三有（欲界、色界、無色界）。他能知曉眾生的業力，知曉眾生的果報，知曉眾生的善行，知曉眾生的不善行，知曉眾生將解脫，知曉眾生不解脫，知曉眾生是決定解脫，知曉眾生是不決定解脫，知曉眾生是正定（必定解脫），知曉眾生是邪定（必定墮落），知曉眾生有善根，知曉眾生沒有善根，知曉眾生具足善根，知曉眾生不具足善根，知曉眾生攝取善行，知曉眾生攝取不善行，知曉眾生積累善行，知曉眾生積累不善行，知曉眾生積累惡法，知曉眾生不積累惡法；他能知曉未來無量無數不可說不可說佛剎微塵數世界諸佛的名號，他們的眷屬，他們的父母，他們的侍者，他們的聲聞弟子，他們最殊勝的兩位大弟子，他們捨棄王都出家求道，他們在菩提樹下結跏趺坐證得最正覺，他們的住處，他們的床座，他們說法的方式，他們教化眾生的方式，他們的壽命長短，他們完成佛事後，進入無餘涅槃，以及佛滅度后正法住世的時間。他能完全知曉未來無量無數不可說不可說佛剎微塵數諸佛從最初發菩提心，到修行願行，恭敬供養無量諸佛，教化調伏一切眾生，以及他們的大眾眷屬，轉動清凈法輪，隨其壽命長短，示現神通自在變化，最終進入無餘涅槃，莊嚴佛塔廟宇，增長善根，乃至佛法住世的整個過程。
【English Translation】 English version: 'Child of Buddha! The Bodhisattva Mahasattva, with inconceivable wisdom, knows the countless Buddhas, as many as the dust particles in countless Buddha-lands, from their initial aspiration for Bodhi, to their practice of vows and conduct, reverently making offerings to countless Buddhas, teaching and taming all sentient beings, along with their great assemblies, turning the pure Dharma wheel (the propagation of the Dharma), according to the length of their lives, manifesting miraculous powers and transformations, ultimately entering Parinirvana (complete extinction), adorning stupas and temples, cultivating good roots, and even the entire duration of the Dharma's presence in the world. Child of Buddha! This is the third kind of unobstructed knowledge of past lives that the Bodhisattva Mahasattva deeply penetrates.' 'Child of Buddha! The Bodhisattva Mahasattva deeply penetrates the future immeasurable kalpas, even the future cycles of birth and death of sentient beings in countless, incalculable, and unspeakable Buddha-lands, as many as dust particles, and the three realms of existence (desire realm, form realm, formless realm). He knows the karma of sentient beings, knows the retribution of sentient beings, knows the good deeds of sentient beings, knows the non-good deeds of sentient beings, knows whether sentient beings will be liberated, knows whether sentient beings will not be liberated, knows whether sentient beings are destined for liberation, knows whether sentient beings are not destined for liberation, knows whether sentient beings are rightly destined (certainly liberated), knows whether sentient beings are wrongly destined (certainly fallen), knows whether sentient beings have good roots, knows whether sentient beings do not have good roots, knows whether sentient beings possess good roots, knows whether sentient beings do not possess good roots, knows whether sentient beings take up good deeds, knows whether sentient beings take up non-good deeds, knows whether sentient beings accumulate good deeds, knows whether sentient beings accumulate non-good deeds, knows whether sentient beings accumulate evil deeds, knows whether sentient beings do not accumulate evil deeds; he knows the names of the Buddhas in the future countless, incalculable, and unspeakable Buddha-lands, as many as dust particles, their retinues, their parents, their attendants, their Shravaka disciples, their two most excellent great disciples, their renunciation of royal cities to seek the path, their sitting in meditation under the Bodhi tree to attain supreme enlightenment, their dwelling places, their seats, their way of teaching, their way of guiding sentient beings, the length of their lives, their completion of Buddha-works, their entry into Parinirvana, and the duration of the Dharma's presence after the Buddha's passing. He fully knows the countless, incalculable, and unspeakable Buddhas in the future, as many as dust particles in Buddha-lands, from their initial aspiration for Bodhi, to their practice of vows and conduct, reverently making offerings to countless Buddhas, teaching and taming all sentient beings, along with their great assemblies, turning the pure Dharma wheel, according to the length of their lives, manifesting miraculous powers and transformations, ultimately entering Parinirvana, adorning stupas and temples, cultivating good roots, and even the entire duration of the Dharma's presence in the world.'
廟，長養善根，乃至法住。佛子！是為菩薩摩訶薩第四深入未來際劫無礙智明。
「佛子！菩薩摩訶薩出生無礙天耳清凈，廣大具足，不可稱量，修習得證明凈離障，了達決定。菩薩成就無礙天耳，十方遠近一切音聲，欲聞不聞，自在隨意。于東方無量無數不可說不可說佛剎微塵數諸如來、應供、等正覺所說、所發、所開、所示、所制、所調伏、所教化、所念、所分別、所教深妙善解無量清凈方便，如是一切，悉能聞持。善義、善味、隨眾、隨人、隨音聲、隨智、隨識、隨所化度所得功德、隨境界、隨所依、隨出道，悉能聞持，無有忘失。廣說妙法，度脫一切，乃至不失一句、一味；如東方，一切十方亦復如是。佛子！是為菩薩摩訶薩第五無礙清凈天耳智明。
「佛子！菩薩摩訶薩安住無畏神力智明，逮得自在無作神力、平等神力、廣大神力、無量神力、無依神力、念至神力、不轉神力、不退轉神力、無盡神力、不可壞神力、長養神力、隨順行神力。若聞十方無量阿僧祇世界、無邊世界、無分齊世界、不可稱量世界、不可思議世界、不可度量世界，乃至不可說不可說佛剎微塵等一切世界現在諸佛。聞已，悉能往詣彼諸佛所，恭敬禮拜，讚歎供養，深知如來清凈佛剎種種莊嚴、種種功德、無量功德，皆悉充
【現代漢語翻譯】 現代漢語譯本：寺廟，能夠增長善根，乃至佛法住世。佛子！這就是菩薩摩訶薩第四種深入未來無礙智慧光明。 佛子！菩薩摩訶薩生來就具有無礙清凈的天耳，廣大圓滿，不可衡量，通過修習得以證明清凈，遠離障礙，了達確定。菩薩成就無礙天耳，對於十方遠近一切音聲，想聽就聽，不想聽就不聽，自在隨意。在東方無量無數不可說不可說佛剎微塵數諸如來（如來：佛的十號之一）、應供（應供：佛的十號之一）、等正覺（等正覺：佛的十號之一）所說、所發、所開、所示、所制、所調伏、所教化、所念、所分別、所教的深妙善解無量清凈方便，所有這些，都能聽聞並記住。善義、善味、隨眾、隨人、隨音聲、隨智、隨識、隨所化度所得功德、隨境界、隨所依、隨出道，都能聽聞並記住，沒有遺忘。廣泛宣說妙法，度脫一切眾生，乃至不遺漏一句、一味；如同東方，一切十方也是如此。佛子！這就是菩薩摩訶薩第五種無礙清凈天耳智慧光明。 佛子！菩薩摩訶薩安住于無畏神力智慧光明，獲得自在無作神力、平等神力、廣大神力、無量神力、無依神力、念至神力、不轉神力、不退轉神力、無盡神力、不可壞神力、增長神力、隨順行神力。如果聽到十方無量阿僧祇（阿僧祇：佛教計數單位，意為無數）世界、無邊世界、無分齊世界、不可稱量世界、不可思議世界、不可度量世界，乃至不可說不可說佛剎微塵等一切世界現在諸佛說法。聽到后，都能前往那些佛的處所，恭敬禮拜，讚歎供養，深刻了解如來清凈佛剎的種種莊嚴、種種功德、無量功德，都能夠充滿。
【English Translation】 English version: Temples, nurture good roots, and even allow the Dharma to abide. Disciple of the Buddha! This is the fourth profound unobstructed wisdom illumination of a Bodhisattva Mahasattva regarding the future. Disciple of the Buddha! A Bodhisattva Mahasattva is born with unobstructed pure heavenly ears, vast and complete, immeasurable, and through practice, they are proven to be pure, free from obstacles, and understand with certainty. A Bodhisattva who has attained unobstructed heavenly ears can hear all sounds from the ten directions, near and far, at will. In the east, the immeasurable, countless, and inexpressible number of Buddha lands, as numerous as dust particles, where Tathagatas (Tathagata: one of the ten titles of a Buddha), Arhats (Arhat: one of the ten titles of a Buddha), and Samyaksambuddhas (Samyaksambuddha: one of the ten titles of a Buddha) speak, utter, reveal, show, establish, subdue, teach, contemplate, discern, and teach profound and skillful means of immeasurable purity, all of these, they can hear and remember. They can hear and remember the good meaning, good taste, according to the assembly, according to the person, according to the sound, according to the wisdom, according to the consciousness, according to the merits gained from those who are converted, according to the realm, according to the basis, according to the path of liberation, without forgetting anything. They widely proclaim the wonderful Dharma, liberating all beings, without missing a single word or a single taste; just like in the east, it is the same in all ten directions. Disciple of the Buddha! This is the fifth unobstructed pure heavenly ear wisdom illumination of a Bodhisattva Mahasattva. Disciple of the Buddha! A Bodhisattva Mahasattva dwells in the fearless power of wisdom illumination, attaining the power of effortless action, the power of equality, the power of vastness, the power of immeasurability, the power of non-reliance, the power of mindfulness, the power of non-transformation, the power of non-retrogression, the power of inexhaustibility, the power of indestructibility, the power of growth, and the power of following practice. If they hear the present Buddhas in the ten directions, in immeasurable Asankhya (Asankhya: a Buddhist unit of counting, meaning countless) worlds, boundless worlds, limitless worlds, immeasurable worlds, inconceivable worlds, and incalculable worlds, even in all the worlds as numerous as dust particles in inexpressible Buddha lands. Upon hearing, they can go to those Buddhas' places, respectfully bow, praise, and make offerings, deeply understanding the various adornments, various merits, and immeasurable merits of the pure Buddha lands of the Tathagatas, and they can fill them all.
滿。示現無量自在、無量境界，讚歎一切如來，恭敬供養。示現其身，悉在十方一切佛所，亦不離此，而往到彼，悉自了知，詣諸佛所，恭敬禮拜，讚歎供養，問菩薩法，出生佛智。見諸佛剎眷屬變化，知說法相，知佛剎相，悉無所著。於一切事皆悉究竟，到于彼岸，無損神力。速遍十方一切世界，無佛不見，無法不聞，無眾不知。常聞正法，未曾斷絕，樂求佛法，勝愿成滿，具足修習普賢菩薩無量諸行。佛子！是為菩薩摩訶薩第六安住無畏神力智明。
「佛子！菩薩摩訶薩于無量無數不可說不可說佛剎微塵數世界眾生音聲、語言，悉能了知，所謂：中國言音、邊國言音、天言音、龍言音、夜叉言音、乾闥婆言音、阿修羅言音、迦樓羅言音、緊那羅言音、摩睺羅伽言音、人言音、非人言音，如是等不可說不可說種種眾生言音不同，菩薩摩訶薩悉能了知，善分別知，入一切施設，深入解了一切世諦。悉知種種諸言音法，分別了知諸言音法，入一切種言音大海。菩薩摩訶薩隨其所入，遊行世界，悉能了知此世界中眾生之性；知其性已，悉解一切諸言音法。如日天子出照一切色，令有眼者悉見色相；菩薩摩訶薩亦復如是，悉入一切諸言音云，善知一切諸言音法。佛子！是為菩薩摩訶薩第七分別一切言音智明。
【現代漢語翻譯】 現代漢語譯本：充滿。示現無量自在、無量境界，讚歎一切如來（Tathagata，佛的稱號），恭敬供養。示現其身，遍在十方一切佛所在之處，也不離開這裡，而前往那裡，完全自己了知，到達諸佛所在之處，恭敬禮拜，讚歎供養，請問菩薩的修行方法，以生出佛的智慧。見到諸佛剎土（Buddha-ksetra，佛的國土）眷屬的變化，知道說法的方式，知道佛剎土的景象，完全沒有執著。對於一切事情都完全究竟，到達彼岸，沒有損減神力。迅速遍及十方一切世界，沒有佛不見到，沒有法不聽聞，沒有眾生不知道。常常聽聞正法，未曾斷絕，樂於尋求佛法，殊勝的願望得以成就圓滿，具足修習普賢菩薩（Samantabhadra，象徵菩薩行愿的菩薩）無量的各種修行。佛子！這就是菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）第六安住的無畏神力智慧光明。 佛子！菩薩摩訶薩對於無量無數不可說不可說佛剎微塵數世界眾生的聲音、語言，都能夠了知，所謂：中國（China）的言語聲音、邊遠地區的言語聲音、天（Deva，天神）的言語聲音、龍（Naga，神龍）的言語聲音、夜叉（Yaksa，一種鬼神）的言語聲音、乾闥婆（Gandharva，天上的樂神）的言語聲音、阿修羅（Asura，一種好戰的神）的言語聲音、迦樓羅（Garuda，一種金翅鳥神）的言語聲音、緊那羅（Kinnara，一種歌神）的言語聲音、摩睺羅伽（Mahoraga，一種大蟒神）的言語聲音、人（Manushya，人類）的言語聲音、非人（Amanushya，非人類）的言語聲音，像這樣等不可說不可說種種眾生不同的言語聲音，菩薩摩訶薩都能夠了知，善於分別了知，進入一切施設，深入瞭解一切世俗諦（Samvriti-satya，世俗的真理）。完全知道種種言語聲音的法則，分別了知各種言語聲音的法則，進入一切種類的言語聲音大海。菩薩摩訶薩隨著他所進入的各個世界，都能夠了知這個世界中眾生的本性；知道他們的本性之後，完全理解一切言語聲音的法則。如同太陽（Surya）出來照耀一切顏色，讓有眼睛的人都能夠看到顏色和形狀；菩薩摩訶薩也像這樣，完全進入一切言語聲音的雲層，善於知道一切言語聲音的法則。佛子！這就是菩薩摩訶薩第七分別一切言語聲音的智慧光明。
【English Translation】 English version: Full. Manifesting immeasurable self-mastery and immeasurable realms, praising all Tathagatas (Buddha's title), respectfully making offerings. Manifesting their bodies, they are present in all the Buddha's places in the ten directions, yet they do not leave here to go there, fully knowing themselves, reaching the places of all Buddhas, respectfully bowing, praising and making offerings, asking about the Bodhisattva's practices, to give rise to the Buddha's wisdom. Seeing the changes in the retinues of all Buddha-ksetras (Buddha's lands), knowing the ways of teaching, knowing the appearances of the Buddha-ksetras, they are completely without attachment. In all matters, they are completely accomplished, reaching the other shore, without diminishing their spiritual power. They quickly pervade all worlds in the ten directions, there is no Buddha they do not see, no Dharma they do not hear, no sentient being they do not know. They constantly hear the true Dharma, never ceasing, delighting in seeking the Buddha's Dharma, their supreme vows are fulfilled, fully cultivating the immeasurable practices of Samantabhadra (a Bodhisattva symbolizing practice and vows). Buddha-child! This is the sixth abiding of the Bodhisattva-mahasattva (Great Bodhisattva), the fearless spiritual power and wisdom light. Buddha-child! The Bodhisattva-mahasattva is able to understand all the sounds and languages of the immeasurable, countless, unspeakable, and inexpressible number of sentient beings in the worlds as numerous as the dust particles of Buddha-ksetras, such as: the sounds of the language of China, the sounds of the language of border regions, the sounds of the language of Devas (gods), the sounds of the language of Nagas (divine dragons), the sounds of the language of Yakshas (a type of ghost), the sounds of the language of Gandharvas (celestial musicians), the sounds of the language of Asuras (a type of warring god), the sounds of the language of Garudas (a type of golden-winged bird god), the sounds of the language of Kinnaras (a type of celestial musician), the sounds of the language of Mahoragas (a type of great serpent god), the sounds of the language of humans (Manushya), the sounds of the language of non-humans (Amanushya), and so on, the different sounds of the languages of unspeakable and inexpressible various sentient beings, the Bodhisattva-mahasattva is able to understand them all, skillfully distinguish them, enter into all establishments, deeply understand all worldly truths (Samvriti-satya). They fully know the laws of all kinds of sounds and languages, distinguish and understand the laws of all kinds of sounds and languages, and enter into the great ocean of all kinds of sounds and languages. The Bodhisattva-mahasattva, according to where they enter, in each world, is able to understand the nature of the sentient beings in that world; having understood their nature, they fully understand all the laws of sounds and languages. Just as the sun (Surya) comes out and illuminates all colors, allowing those with eyes to see the colors and forms; the Bodhisattva-mahasattva is also like this, fully entering into all the clouds of sounds and languages, skillfully knowing all the laws of sounds and languages. Buddha-child! This is the seventh wisdom light of the Bodhisattva-mahasattva, which distinguishes all sounds and languages.
「佛子！菩薩摩訶薩知一切色法：不生色、無種種色、無虛妄色、無青黃赤白等形色。而菩薩摩訶薩入深法界，住持變化種種形色：無量色、明凈色、清凈色、普現色、似彼色、普照色、所得色、無染污色、具足相色、清凈相色、離惡色、大力色、尊重色、無窮色、無盡色、雜色、端嚴色、不可稱量色、善學色、善長養色、成熟色、隨化度色、無礙色、明徹色、離垢色、澄凈色、正身色、不可思議方便色、不可壞色、最勝色、離曀色、離闇色、牢強色、善雜色、功德相色、姿好色、大我色、境界色、善調伏色、清凈正直色、上色、勝廣色、不可斷色、無所依色、無等色、充滿不可說佛剎色、長養色、最堅固色、勝色、惡色、勝功德色、隨希望色、清凈性色、常善色、善決定色、無障色、虛空明凈色、清凈長養色、無垢色、離塵色、離種種塵色、善示現色、普應現色、隨時示現色、寂靜色、離欲色、功德福田真實色、安隱色、離恐怖平等威儀色、超越智慧色、無礙身色、遍遊行身色、離愚癡色、大慈等起色、大悲受持色、出正趣色、具足功德力色、隨正念色、無量寶色、明凈藏色、令一切眾生歡喜色、一切智門色、歡喜眼色、一切寶莊嚴無比色、不著心色、不堅固色、住持自在色、種種神力自在色、如來家生色、無比色
、充滿法界色、隨眾往詣色、種種色、具足色、善行色、隨化究竟色、見無厭足色、無量雜光色、放無量阿僧祇焰光色、不可說種種光色、不可思議香光普熏三界色、不可量日光焰色、不可稱月形像色、放無量樂華云色、種種寶華鬘莊嚴云色、過一切世間一切香焰普熏色、出生一切如來功德藏色、無量音聲廣說一切法顯現色、一切種行具足普賢菩薩色。佛子！菩薩摩訶薩入無色法界，住持變化種種形色，隨所應故，所謂：見教化、正念教化、轉法輪教化、隨時教化、唸唸教化、親近教化、隨逐教化、神力教化、種種自在教化、不可思議大神變教化，悉能度脫一切眾生。佛子！是為菩薩摩訶薩第八齣生無量阿僧祇色身莊嚴智明。
「佛子！菩薩摩訶薩悉知諸法無有名字；知一切法悉無有性；知一切法無來、無去；知一切法別異；知一切法無別異；知一切法不二、非不二；知一切法無我；知一切法無比；知一切法不生；知一切法不滅；知一切法無所從來、去無所至；知一切法無壞；知一切法不實；知一切法非不實；知一切法一相、無相；知一切法非有、知一切法非無；知一切法非法、知一切法非非法；知一切法非語言、知一切法非非語言；知一切法非業、知一切法非非業；知一切法非報、知一切法非無報；知一切法
【現代漢語翻譯】 現代漢語譯本：充滿整個法界（Dharmadhatu，宇宙的真實本質）的色彩，隨順眾生前往的色彩，種種不同的色彩，具足一切功德的色彩，善行所顯現的色彩，隨順教化而究竟的色彩，見到后不會厭倦的色彩，無量雜色的光芒，放出無量阿僧祇（Asamkhya，佛教中的極大數字）火焰般的光芒，不可言說的種種光芒，不可思議的香氣光芒普熏三界（欲界、色界、無色界）的色彩，不可計量的日光火焰色彩，不可稱量的月亮形象色彩，放出無量快樂的鮮花雲彩，種種寶華鬘（寶貴的鮮花花環）莊嚴的雲彩，超越一切世間一切香氣火焰普熏的色彩，出生一切如來（Tathagata，佛的稱號）功德寶藏的色彩，無量音聲廣說一切佛法所顯現的色彩，一切種類的修行都具足的普賢菩薩（Samantabhadra，象徵一切菩薩行愿的菩薩）的色彩。佛子！菩薩摩訶薩進入無色法界，住持變化種種形色，隨所應化，所謂：見而教化，正念教化，轉法輪（Dharmachakra，佛陀教法的象徵）教化，隨時教化，唸唸教化，親近教化，隨逐教化，神力教化，種種自在教化，不可思議的大神變教化，都能度脫一切眾生。佛子！這就是菩薩摩訶薩第八種出生無量阿僧祇色身莊嚴的智慧光明。 「佛子！菩薩摩訶薩完全知曉諸法（Dharma，宇宙萬法的總稱）沒有名字；知曉一切法都沒有自性（Svabhava，獨立存在的本質）；知曉一切法無來無去；知曉一切法各不相同；知曉一切法沒有不同；知曉一切法不二，也非不二；知曉一切法無我（Anatman，沒有永恒不變的自我）；知曉一切法無可比擬；知曉一切法不生；知曉一切法不滅；知曉一切法無所從來，去無所至；知曉一切法不會壞滅；知曉一切法不真實；知曉一切法非不真實；知曉一切法一相（Ekarasa，統一的本質），無相（Animitta，沒有具體形態）；知曉一切法非有，知曉一切法非無；知曉一切法非法，知曉一切法非非法；知曉一切法非語言，知曉一切法非非語言；知曉一切法非業（Karma，行為），知曉一切法非非業；知曉一切法非報（Vipaka，果報），知曉一切法非無報；知曉一切法
【English Translation】 English version: Colors that fill the entire Dharmadhatu (the true nature of the universe), colors that follow beings to where they go, various colors, colors that possess all merits, colors manifested by good deeds, colors that are ultimate in accordance with teachings, colors that one never tires of seeing, immeasurable mixed colors of light, colors that emit immeasurable Asamkhya (a very large number in Buddhism) flames of light, indescribable various colors of light, colors of inconceivable fragrant light that pervades the three realms (the desire realm, the form realm, and the formless realm), immeasurable colors of sunlight flames, immeasurable colors of the moon's form, colors that emit immeasurable joyful flower clouds, clouds adorned with various precious flower garlands, colors that surpass all worldly fragrances and flames that pervade, colors that give rise to all Tathagata (an epithet of the Buddha) merit treasures, colors that manifest the immeasurable sounds that extensively explain all the Dharma, colors of Samantabhadra Bodhisattva (a Bodhisattva symbolizing all Bodhisattva vows and practices) who is complete in all kinds of practices. O sons of the Buddha! Bodhisattva Mahasattvas enter the formless Dharmadhatu, maintain and transform various forms and colors, according to what is appropriate, namely: teaching by seeing, teaching by right mindfulness, teaching by turning the Dharma wheel (symbol of the Buddha's teachings), teaching at the right time, teaching in every moment, teaching by being close, teaching by following, teaching by spiritual power, teaching by various kinds of freedom, teaching by inconceivable great spiritual transformations, all of which can liberate all sentient beings. O sons of the Buddha! This is the eighth wisdom light of the Bodhisattva Mahasattva's birth of immeasurable Asamkhya adorned bodies. 「O sons of the Buddha! Bodhisattva Mahasattvas fully know that all Dharmas (all phenomena in the universe) have no names; know that all Dharmas have no self-nature (Svabhava, independent existence); know that all Dharmas have no coming and no going; know that all Dharmas are different; know that all Dharmas are not different; know that all Dharmas are not two, nor not two; know that all Dharmas are without self (Anatman, no permanent self); know that all Dharmas are incomparable; know that all Dharmas are not born; know that all Dharmas do not cease; know that all Dharmas have no origin and no destination; know that all Dharmas are indestructible; know that all Dharmas are unreal; know that all Dharmas are not unreal; know that all Dharmas are of one essence (Ekarasa, unified essence), without form (Animitta, without concrete form); know that all Dharmas are not existent, know that all Dharmas are not non-existent; know that all Dharmas are not Dharma, know that all Dharmas are not non-Dharma; know that all Dharmas are not language, know that all Dharmas are not non-language; know that all Dharmas are not Karma (action), know that all Dharmas are not non-Karma; know that all Dharmas are not Vipaka (result), know that all Dharmas are not without Vipaka; know that all Dharmas
非作、知一切法非不作；知一切法非第一義；知一切法非出、知一切法非不出；知一切法非量、知一切法非無量；知一切法非世間、知一切法不離世間；知一切法非因生、知一切法非無因生；知一切法非定色、知一切法非不定色；知一切法不具足色、知一切法非不具足色；知一切法不出生死、知一切法非不出生死；知一切法非虛妄、知一切法非不虛妄；知一切法非方便、非不方便。菩薩摩訶薩知如是諸法故，不著世諦、不著第一義諦；不虛妄取諸法、不起諸文字，隨順寂滅性，不捨一切愿。見第一實義，決定知諸法，興無量法雲，普雨一切甘露法雨。入不可說方便，度不可說方便。以無盡辯才廣說如實義，不違真法，善巧方便說一切法，辯才無盡。成就大慈悲，無文字境界，出生文字義，不壞文字性。觀察諸法悉從緣起，無所染著。解了一切諸語言法，開發示導，稱揚顯現，具足清凈，滅眾疑網。攝取眾生，不捨實法，于不二法而不退沒。具足成就無礙法門微妙音聲，普雨法雨，未曾失時。佛子！是為菩薩摩訶薩第九一切諸法真實智明。
「佛子！菩薩摩訶薩于唸唸中入滅一切法三昧正受而不退轉，亦不捨菩薩事，不捨大慈悲心，不捨諸波羅蜜，善能分別諸佛剎土而無厭足，不捨大愿度脫眾生，不捨轉法輪，不
【現代漢語翻譯】 現代漢語譯本：知曉一切法並非人為造作，也知曉一切法並非無所作為；知曉一切法並非究竟真理，也知曉一切法並非非究竟真理；知曉一切法並非出離，也知曉一切法並非不出離；知曉一切法並非可量，也知曉一切法並非不可量；知曉一切法並非世間，也知曉一切法不離世間；知曉一切法並非因緣生，也知曉一切法並非無因生；知曉一切法並非固定之色，也知曉一切法並非不固定之色；知曉一切法並非具足色，也知曉一切法並非不具足色；知曉一切法並非出生死，也知曉一切法並非不出生死；知曉一切法並非虛妄，也知曉一切法並非不虛妄；知曉一切法並非方便，也並非不方便。菩薩摩訶薩因為知曉這些法，所以不執著於世俗諦，也不執著于第一義諦（ परमार्थसत्य，paramārthasatya，勝義諦，真諦）；不虛妄地執取諸法，不起任何文字概念，隨順寂滅的本性，不捨棄一切願望。見到第一實義，確定地知曉諸法，興起無量法雲，普遍降下一切甘露法雨。進入不可言說的方便法門，度化不可言說的眾生。以無盡的辯才廣泛宣說如實的真義，不違背真理，善巧方便地宣說一切法，辯才無盡。成就大慈悲心，處於無文字的境界，卻能從無文字中生出文字的意義，而不破壞文字的本性。觀察諸法都從因緣而起，沒有絲毫的染著。理解了一切語言文字的法，開發、指示、引導，稱揚、顯現，具足清凈，滅除眾生的疑惑。攝取眾生，不捨棄真實的法，對於不二之法而不退轉。具足成就無礙法門的微妙音聲，普遍降下法雨，從不失時。佛子！這就是菩薩摩訶薩的第九種一切諸法真實智明。 佛子！菩薩摩訶薩在每一個念頭中都進入滅一切法三昧（ सर्वधर्मसमाधि，sarvadharma samādhi，一切法平等三昧）的正受而不退轉，也不捨棄菩薩的事業，不捨棄大慈悲心，不捨棄諸波羅蜜（पारमिता，pāramitā，到彼岸），善於分別諸佛剎土而沒有厭足，不捨棄度脫眾生的大愿，不捨棄轉法輪，不
【English Translation】 English version: Knowing that all dharmas are not made, and knowing that all dharmas are not unmade; knowing that all dharmas are not the ultimate truth, and knowing that all dharmas are not non-ultimate truth; knowing that all dharmas are not leaving, and knowing that all dharmas are not not leaving; knowing that all dharmas are not measurable, and knowing that all dharmas are not immeasurable; knowing that all dharmas are not worldly, and knowing that all dharmas are not apart from the world; knowing that all dharmas are not born from causes, and knowing that all dharmas are not born without causes; knowing that all dharmas are not fixed forms, and knowing that all dharmas are not unfixed forms; knowing that all dharmas do not possess form, and knowing that all dharmas are not without form; knowing that all dharmas do not arise from birth and death, and knowing that all dharmas are not without arising from birth and death; knowing that all dharmas are not false, and knowing that all dharmas are not not false; knowing that all dharmas are not expedient, and not not expedient. Because the Bodhisattva Mahasattva knows these dharmas, he does not cling to the worldly truth, nor does he cling to the first principle truth (paramārthasatya); he does not falsely grasp at dharmas, does not give rise to any written concepts, follows the nature of quiescence, and does not abandon all vows. Seeing the first real meaning, he definitely knows all dharmas, raises immeasurable clouds of dharma, and universally rains down all the sweet dew of dharma. He enters into ineffable expedient means, and liberates ineffable beings. With endless eloquence, he widely proclaims the true meaning, does not violate the true dharma, skillfully and expediently speaks of all dharmas, and his eloquence is inexhaustible. He achieves great compassion, dwells in a realm beyond words, yet can generate the meaning of words from the wordless, without destroying the nature of words. He observes that all dharmas arise from conditions, without any attachment. He understands all the dharmas of language and words, develops, indicates, guides, praises, manifests, is fully pure, and extinguishes the doubts of beings. He gathers beings, does not abandon the real dharma, and does not retreat from the non-dual dharma. He fully achieves the subtle sound of the unobstructed dharma gate, universally rains down the dharma rain, and never misses the time. Buddha's son! This is the ninth true wisdom of all dharmas of the Bodhisattva Mahasattva. Buddha's son! The Bodhisattva Mahasattva, in every thought, enters into the correct reception of the samadhi of extinguishing all dharmas (sarvadharma samādhi) without regression, and also does not abandon the work of the Bodhisattva, does not abandon the great compassionate heart, does not abandon the paramitas (pāramitā), is skilled in distinguishing the Buddha lands without being satisfied, does not abandon the great vow to liberate beings, does not abandon turning the wheel of dharma, does not
舍教化調伏眾生，不捨供養恭敬一切諸佛，不捨一切諸法自在法門，不捨常見一切諸佛，不捨常聞諸佛正法。悉能出生一切無礙法，知一切法皆悉平等，具足成就一切諸佛勝法諸愿，深入一切佛剎，究竟一切諸佛種性彼岸，於一切世界悉能善學一切；所學一切法相深入法相，善知諸法悉從緣起，了一切法無有真實。隨順世間諸語言法，於一切法無所染著；隨其所應方便演說一切諸法。菩薩摩訶薩於一切法滅盡正受，或住一劫，或住百劫，或住百千劫，或住億劫，或住百億劫，或住百千億劫，或住億那由他劫，或住百億那由他劫，或住千億那由他劫，或住百千億那由他劫，或住無量劫，或住無邊劫，或住阿僧祇劫，或住不可思議劫，或住不可稱量劫，或住無分齊劫，或住不可說不可說劫。常在滅一切法三昧正受，顏容無異，體無羸損，亦不壞散、不可燒、不可沒、不可失、不可盡；于有、于無，悉無所作，悉能成辦諸菩薩事。廣能演說一切諸法，教化眾生，未曾失時；長養一切諸如來法，滿足一切諸菩薩行，不捨饒益一切眾生，應化十方，未曾暫息。不捨普照一切諸趣，于正受地寂然不動。佛子！是為菩薩摩訶薩第十一切諸法滅定智明。
「菩薩摩訶薩安住此明，一切天人不能思議，一切世間不能思議，聲聞、緣
【現代漢語翻譯】 現代漢語譯本 不捨棄教化調伏眾生，不捨棄供養恭敬一切諸佛，不捨棄一切諸法自在的法門，不捨棄常見一切諸佛，不捨棄常聞諸佛的正法。能夠生出一切無礙的法，知道一切法都是平等的，具足成就一切諸佛殊勝的法和願力，深入一切佛剎（佛的國土），究竟一切諸佛的種性彼岸（達到佛的境界），在一切世界都能善巧地學習一切；所學習的一切法相都深入理解，善於知道一切法都是從因緣而生起，明瞭一切法都沒有真實的自性。隨順世間的各種語言表達方式，對於一切法都沒有執著；根據眾生的情況方便地演說一切諸法。菩薩摩訶薩在一切法滅盡的正定中，或者住一個劫（極長的時間單位），或者住一百個劫，或者住百千個劫，或者住億個劫，或者住百億個劫，或者住百千億個劫，或者住億那由他（極大的數量單位）劫，或者住百億那由他劫，或者住千億那由他劫，或者住百千億那由他劫，或者住無量劫，或者住無邊劫，或者住阿僧祇（極大的數量單位）劫，或者住不可思議劫，或者住不可稱量劫，或者住無分齊劫，或者住不可說不可說劫。常常處於滅盡一切法的三昧正定中，容貌沒有變化，身體沒有衰弱，也不會壞散、不可燒燬、不可淹沒、不可失去、不可窮盡；對於有和無，都沒有任何執著，能夠成就一切菩薩的事業。廣泛地演說一切諸法，教化眾生，從不耽誤時機；增長一切諸如來的法，圓滿一切諸菩薩的修行，不捨棄利益一切眾生，應化十方世界，從不停止。不捨棄普遍照耀一切眾生，在正定中寂然不動。佛子！這就是菩薩摩訶薩的第十種一切諸法滅定智明。 菩薩摩訶薩安住于這種智明，一切天人和世間眾生都無法思議，聲聞（聽聞佛陀教誨而修行的人）、緣覺（通過觀察因緣而覺悟的人）
【English Translation】 English version Not abandoning the teaching and taming of sentient beings, not abandoning the offering and reverence to all Buddhas, not abandoning the free and unhindered Dharma doors of all Dharmas, not abandoning the constant seeing of all Buddhas, not abandoning the constant hearing of the true Dharma of all Buddhas. They are able to generate all unobstructed Dharmas, knowing that all Dharmas are equal, fully accomplishing all the superior Dharmas and vows of all Buddhas, deeply entering all Buddha-lands (Buddha's realms), reaching the ultimate shore of all Buddhas' lineage (attaining Buddhahood), and being able to skillfully learn everything in all worlds; deeply understanding all the aspects of the Dharmas they have learned, knowing well that all Dharmas arise from conditions, and understanding that all Dharmas have no real self-nature. They conform to the worldly languages and expressions, without attachment to any Dharma; they expediently expound all Dharmas according to the needs of sentient beings. Bodhisattva-Mahasattvas, in the correct samadhi of the extinction of all Dharmas, may abide for one kalpa (an extremely long unit of time), or a hundred kalpas, or a hundred thousand kalpas, or a billion kalpas, or a hundred billion kalpas, or a hundred trillion kalpas, or a billion nayutas (an extremely large number) kalpas, or a hundred billion nayutas kalpas, or a thousand billion nayutas kalpas, or a hundred trillion nayutas kalpas, or immeasurable kalpas, or boundless kalpas, or asamkhya (an extremely large number) kalpas, or inconceivable kalpas, or immeasurable kalpas, or limitless kalpas, or unspeakable unspeakable kalpas. They are always in the correct samadhi of the extinction of all Dharmas, their appearance does not change, their bodies do not weaken, nor do they decay, cannot be burned, cannot be submerged, cannot be lost, cannot be exhausted; regarding existence and non-existence, they have no attachment, and are able to accomplish all the deeds of Bodhisattvas. They widely expound all Dharmas, teach and transform sentient beings, never missing the opportune time; they nurture all the Dharmas of the Tathagatas, fulfill all the practices of the Bodhisattvas, do not abandon benefiting all sentient beings, and manifest in the ten directions without ceasing. They do not abandon universally illuminating all realms of existence, and remain still and unmoving in the state of correct samadhi. O sons of the Buddha! This is the tenth wisdom-illumination of the extinction of all Dharmas of the Bodhisattva-Mahasattva. Bodhisattva-Mahasattvas, abiding in this illumination, are beyond the comprehension of all gods and humans, beyond the comprehension of all worldly beings, and beyond the comprehension of Sravakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment through observing conditions).
覺不能思議，下地菩薩不能思議，身、口、意業不可思議，一切三昧自在不可思議，智慧境界不可思議。唯有如來乃能演說此人功德，余無能說。佛子！是為菩薩摩訶薩十種智明。此菩薩摩訶薩住此智明，悉得三世無礙智明。」
大方廣佛華嚴經十忍品第二十四
爾時，普賢菩薩摩訶薩復告諸菩薩言：「佛子！菩薩摩訶薩成就十種忍，能得一切無礙忍地，又得一切諸佛無盡無礙之法；何等為十？所謂：隨順音聲忍、順忍、無生法忍、如幻忍、如焰忍、如夢忍、如響忍、如電忍、如化忍、如虛空忍。佛子！是為菩薩摩訶薩十種忍；過去諸佛已說、未來諸佛當說、現在諸佛今說。
「佛子！何等為菩薩摩訶薩隨順音聲忍？若聞真實法不驚、不怖、不畏，信解受持，愛樂順入，修習安住。佛子！是為菩薩摩訶薩第一隨順音聲忍。
「佛子！何等為菩薩摩訶薩順忍？佛子！此菩薩隨順寂靜，觀一切法平等，正念不違諸法，隨順深入一切諸法，清凈直心分別諸法。修平等觀，深入具足。佛子！是為菩薩摩訶薩第二順忍。
「佛子！何等為菩薩摩訶薩無生法忍？佛子！此菩薩不見有法生，不見有法滅。何以故？若不生則不滅；若不滅則無盡；若無盡則離垢；若離垢則無壞；若無壞則不動；若不動則
【現代漢語翻譯】 現代漢語譯本：覺悟的境界不可思議，初地菩薩的境界不可思議，身、口、意所造的業不可思議，一切三昧的自在境界不可思議，智慧的境界不可思議。只有如來（Tathagata，佛的稱號）才能宣說此人的功德，其餘人都無法說清。佛子（Buddha's disciples，佛的弟子）！這就是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的十種智明。此菩薩摩訶薩安住於此智明，就能獲得通達三世的無礙智明。
爾時，普賢菩薩摩訶薩（Samantabhadra Bodhisattva-Mahasattva，普賢大菩薩）又告訴諸菩薩說：『佛子！菩薩摩訶薩成就十種忍，就能獲得一切無礙忍地，又能獲得一切諸佛無盡無礙之法。哪十種呢？就是：隨順音聲忍、順忍、無生法忍、如幻忍、如焰忍、如夢忍、如響忍、如電忍、如化忍、如虛空忍。佛子！這就是菩薩摩訶薩的十種忍；過去諸佛已經說過，未來諸佛將要說，現在諸佛正在說。』
『佛子！什麼是菩薩摩訶薩的隨順音聲忍呢？如果聽到真實的佛法，不驚慌、不恐懼、不害怕，相信理解並接受奉持，喜愛並順從進入，修習並安住其中。佛子！這就是菩薩摩訶薩的第一種隨順音聲忍。』
『佛子！什麼是菩薩摩訶薩的順忍呢？佛子！此菩薩隨順寂靜，觀察一切法平等，正念不違背諸法，隨順深入一切諸法，以清凈的直心分別諸法。修習平等觀，深入並具足。佛子！這就是菩薩摩訶薩的第二種順忍。』
『佛子！什麼是菩薩摩訶薩的無生法忍呢？佛子！此菩薩不見有法產生，不見有法滅亡。為什麼呢？如果法不產生，就不會滅亡；如果法不滅亡，就不會有窮盡；如果沒有窮盡，就會遠離垢染；如果遠離垢染，就不會有壞滅；如果沒有壞滅，就不會動搖；如果不會動搖，就
【English Translation】 English version: The realm of enlightenment is inconceivable, the realm of a Bodhisattva (Bodhisattva, one who seeks enlightenment) on the first ground is inconceivable, the karma of body, speech, and mind is inconceivable, the freedom of all Samadhi (Samadhi, meditative absorption) is inconceivable, and the realm of wisdom is inconceivable. Only the Tathagata (Tathagata, the title of a Buddha) can expound on the merits of such a person; no one else can. Buddha's disciples! These are the ten kinds of wisdom-illumination of a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva). A Bodhisattva-Mahasattva abiding in this wisdom-illumination will attain unobstructed wisdom-illumination that penetrates the three times.
At that time, Samantabhadra Bodhisattva-Mahasattva (Samantabhadra Bodhisattva-Mahasattva, Universal Worthy Great Bodhisattva) again addressed the Bodhisattvas, saying: 'Buddha's disciples! A Bodhisattva-Mahasattva who achieves ten kinds of forbearance can attain the ground of all unobstructed forbearance and also attain the endless and unobstructed Dharma of all Buddhas. What are the ten? They are: forbearance in accordance with sound, compliant forbearance, forbearance of the non-arising of dharmas, forbearance like an illusion, forbearance like a flame, forbearance like a dream, forbearance like an echo, forbearance like lightning, forbearance like a transformation, and forbearance like space. Buddha's disciples! These are the ten kinds of forbearance of a Bodhisattva-Mahasattva; the Buddhas of the past have already spoken of them, the Buddhas of the future will speak of them, and the Buddhas of the present are now speaking of them.'
'Buddha's disciples! What is the forbearance in accordance with sound of a Bodhisattva-Mahasattva? If one hears the true Dharma, one is not startled, not frightened, not afraid, but believes, understands, accepts, upholds, loves, and enters into it, practices it, and abides in it. Buddha's disciples! This is the first forbearance in accordance with sound of a Bodhisattva-Mahasattva.'
'Buddha's disciples! What is the compliant forbearance of a Bodhisattva-Mahasattva? Buddha's disciples! This Bodhisattva complies with tranquility, observes all dharmas as equal, with right mindfulness does not violate any dharmas, complies with and deeply enters into all dharmas, and with a pure and straightforward mind distinguishes all dharmas. One cultivates the view of equality, deeply and completely. Buddha's disciples! This is the second compliant forbearance of a Bodhisattva-Mahasattva.'
'Buddha's disciples! What is the forbearance of the non-arising of dharmas of a Bodhisattva-Mahasattva? Buddha's disciples! This Bodhisattva does not see any dharma arising, nor does he see any dharma ceasing. Why? If there is no arising, then there is no ceasing; if there is no ceasing, then there is no end; if there is no end, then there is freedom from defilement; if there is freedom from defilement, then there is no destruction; if there is no destruction, then there is no movement; if there is no movement, then
寂滅地；若寂滅地則離欲；若離欲則無所行；若無所行則是大愿；若是大愿則住莊嚴。佛子！是為菩薩摩訶薩第三無生法忍。
「佛子！何等為菩薩摩訶薩如幻忍？佛子！此菩薩深入諸法皆悉如幻，觀緣起法；於一法中解眾多法，眾多法中解了一法。菩薩摩訶薩于彼諸法分別諸剎；入眾生界、法界；等觀世間；等觀佛出入不二，入出生、住持，譬若如幻，非像兵、馬兵、車兵、步兵；非男，非女；非童男、童女；非樹，非葉，非華，非果；非地、水、火、風；非晝，非夜；非半月、一月；非年歲，非百年；非月，非日；非劫數；非定，非亂；非一，非異；非純，非雜；非好，非惡；非多，非小；非量，非無量；非粗，非細。種種眾非幻，幻非種種眾；但以幻故，示眾色像。菩薩摩訶薩亦復如是，觀一切世間皆悉如幻，所謂：業世間、煩惱世間、佛剎世間、法世間、三世世間、流轉世間、成世間、壞世間、行世間。菩薩摩訶薩觀察一切世間悉如幻時，不起眾生，不壞眾生；不起諸剎，不壞諸剎；不起諸法，不壞諸法；不取過去虛妄相，不作當來；不轉當來、現在，不住亦無所著；不觀察菩提，不虛妄取菩提；不取佛興世，亦無佛涅槃；不住大愿；不取清凈離生平等，無出無著。出生嚴凈佛剎，決定知真法；出生眾
【現代漢語翻譯】 現代漢語譯本 寂滅之地；如果處於寂滅之地，就會遠離慾望；如果遠離慾望，就不會有所作為；如果沒有所作為，那就是大愿；如果是大愿，就會安住于莊嚴之中。佛子！這就是菩薩摩訶薩的第三種無生法忍。 『佛子！什麼是菩薩摩訶薩的如幻忍？佛子！這位菩薩深入瞭解一切法都如幻象，觀察緣起之法；在一個法中理解眾多法，在眾多法中理解一個法。菩薩摩訶薩在這些法中分別觀察各個佛剎（佛所居住的國土）；進入眾生界、法界（一切法的總稱）；平等地看待世間；平等地看待佛的出現和涅槃（佛的入滅）是不二的，進入出生、住持（佛法住世），就像幻象一樣，不是象兵、馬兵、車兵、步兵；不是男人，不是女人；不是童男，不是童女；不是樹，不是葉，不是花，不是果；不是地、水、火、風；不是白天，不是夜晚；不是半個月，不是一個月；不是年歲，不是百年；不是月亮，不是太陽；不是劫數（極長的時間單位）；不是定，不是亂；不是一，不是異；不是純，不是雜；不是好，不是壞；不是多，不是少；不是有量，不是無量；不是粗，不是細。種種眾生不是幻象，幻象不是種種眾生；只是因為幻象的緣故，才顯示出各種色相。菩薩摩訶薩也是這樣，觀察一切世間都如幻象，所謂的：業世間（由業力所形成的世界）、煩惱世間（充滿煩惱的世界）、佛剎世間（佛所居住的國土）、法世間（佛法所存在的世界）、三世世間（過去、現在、未來）、流轉世間（生死輪迴的世界）、成世間（世界形成的過程）、壞世間（世界毀滅的過程）、行世間（眾生行為的世界）。菩薩摩訶薩觀察一切世間都如幻象時，不執著于眾生，不破壞眾生；不執著于佛剎，不破壞佛剎；不執著于諸法，不破壞諸法；不執取過去的虛妄之相，不執著于未來；不轉變未來和現在，不住留也不執著；不觀察菩提（覺悟），不虛妄地執取菩提；不執取佛的出現於世，也沒有佛的涅槃；不住留于大愿；不執取清凈、離生平等，沒有出離也沒有執著。出生莊嚴清凈的佛剎，決定地知道真理；出生眾
【English Translation】 English version The place of extinction; if in the place of extinction, then there is detachment from desire; if detached from desire, then there is no action; if there is no action, then that is the great vow; if it is the great vow, then one dwells in adornment. O son of Buddha! This is the third forbearance of non-origination for a Bodhisattva-Mahasattva. 『O son of Buddha! What is the forbearance of illusion for a Bodhisattva-Mahasattva? O son of Buddha! This Bodhisattva deeply understands that all dharmas are like illusions, observing the law of dependent origination; in one dharma, he understands many dharmas, and in many dharmas, he understands one dharma. The Bodhisattva-Mahasattva, in those dharmas, distinguishes various Buddha-lands (the lands where Buddhas reside); enters the realm of sentient beings, the realm of dharmas (the totality of all things); equally views the world; equally views the appearance and nirvana (the passing away of a Buddha) of a Buddha as non-dual, entering birth, abiding (the continuation of the Dharma), like an illusion, not elephant soldiers, horse soldiers, chariot soldiers, foot soldiers; not male, not female; not boy, not girl; not tree, not leaf, not flower, not fruit; not earth, water, fire, wind; not day, not night; not half-month, not one month; not year, not hundred years; not moon, not sun; not kalpas (extremely long periods of time); not fixed, not chaotic; not one, not different; not pure, not mixed; not good, not bad; not many, not few; not measurable, not immeasurable; not coarse, not fine. The various multitudes are not illusions, and illusions are not the various multitudes; but because of illusion, various forms are shown. The Bodhisattva-Mahasattva is also like this, observing all worlds as illusions, namely: the world of karma (the world formed by karmic forces), the world of afflictions (the world full of afflictions), the world of Buddha-lands (the lands where Buddhas reside), the world of dharmas (the world where the Dharma exists), the world of the three times (past, present, and future), the world of transmigration (the world of birth and death), the world of formation (the process of world formation), the world of destruction (the process of world destruction), the world of actions (the world of sentient beings' actions). When the Bodhisattva-Mahasattva observes all worlds as illusions, he does not cling to sentient beings, nor does he destroy sentient beings; he does not cling to Buddha-lands, nor does he destroy Buddha-lands; he does not cling to dharmas, nor does he destroy dharmas; he does not grasp the false appearances of the past, nor does he cling to the future; he does not transform the future and the present, he does not dwell nor cling; he does not observe Bodhi (enlightenment), nor does he falsely grasp Bodhi; he does not grasp the appearance of a Buddha in the world, nor is there the nirvana of a Buddha; he does not dwell in the great vow; he does not grasp purity, detachment from birth, equality, there is no leaving nor clinging. Giving rise to adorned and pure Buddha-lands, he decisively knows the true Dharma; giving rise to the multitude
生界，分別知眾生；決定知法界，住正法不動。等入三世，而亦不違分別三世。出生陰入，除滅所依；度脫眾生，等觀法界，無有差別。知一切法非文字、非言說，而亦不捨諸深妙辯。不著化眾生而轉法輪，為眾生故，受持大悲，度脫一切；說過去因緣，實知諸法，而無所至。佛子！是為菩薩摩訶薩第四如幻忍。
「佛子！何等為菩薩摩訶薩如焰忍？佛子！此菩薩覺悟一切世間皆悉如焰，如熱時焰，無有方處。菩薩摩訶薩決定了知一切諸法亦無方處：非內，非外；非有，非無；非常，非斷。觀一切法皆悉真實假名施設，非一色，非種種色；非無色地，具足證知一切諸法。佛子！是為菩薩摩訶薩第五如焰忍。
「佛子！何等為菩薩摩訶薩如夢忍？佛子！此菩薩解一切世間皆悉如夢。譬如夢，非世間，非離世間；非欲界，非色界，非無色界；非生，非死；非凈，非穢；非清，非濁，而有示現。如是菩薩摩訶薩覺悟一切世間皆悉如夢，不壞夢，不著夢，夢性寂滅，夢無自性；受持一切法皆悉如夢，不壞夢，不虛妄取夢，覺悟一切世間皆悉如夢。佛子！是為菩薩摩訶薩第六如夢忍。
「佛子！何等為菩薩摩訶薩如響忍？佛子！此菩薩出生諸法，善學成就，究竟聖法，得到彼岸。知一切法皆悉如響；分別眾聲
【現代漢語翻譯】 現代漢語譯本：菩薩了知眾生的界限，分別瞭解眾生的不同；確定地了解法界（一切法的總和），安住于正法而不動搖。他們平等地進入過去、現在、未來三世，但也不違背對三世的分別認知。他們生起陰（構成生命的五種要素）、入（感覺器官及其對像），消除所依賴的根源；度脫眾生，平等地觀察法界，沒有差別。他們知道一切法不是文字，不是言語所能表達的，但也不捨棄那些深奧微妙的辯才。他們不執著于教化眾生而轉法輪（佛法的傳播），爲了眾生，他們受持大悲心，度脫一切眾生；講述過去的因緣，真實地瞭解諸法，而無所執著。佛子！這就是菩薩摩訶薩的第四種如幻忍。 「佛子！什麼是菩薩摩訶薩的如焰忍？佛子！這位菩薩覺悟到一切世間都像火焰一樣，像熱時的火焰，沒有固定的方位。菩薩摩訶薩確定地了知一切諸法也沒有固定的方位：既不在內，也不在外；既不是有，也不是無；既不是常，也不是斷。他們觀察一切法都是真實的假名施設，不是單一的顏色，也不是多種顏色；不是無色界，而是具足證知一切諸法。佛子！這就是菩薩摩訶薩的第五種如焰忍。 「佛子！什麼是菩薩摩訶薩的如夢忍？佛子！這位菩薩理解一切世間都像夢一樣。譬如夢，既不屬於世間，也不脫離世間；既不屬於欲界（有慾望的世界），也不屬於色界（有物質的世界），也不屬於無色界（沒有物質的世界）；既不是生，也不是死；既不是清凈，也不是污穢；既不是清澈，也不是渾濁，但卻有顯現。菩薩摩訶薩也這樣覺悟到一切世間都像夢一樣，不破壞夢，不執著于夢，夢的本性是寂滅的，夢沒有自性；他們受持一切法都像夢一樣，不破壞夢，不虛妄地執取夢，覺悟到一切世間都像夢一樣。佛子！這就是菩薩摩訶薩的第六種如夢忍。 「佛子！什麼是菩薩摩訶薩的如響忍？佛子！這位菩薩生起諸法，善於學習併成就，最終達到聖法，到達彼岸。他們知道一切法都像迴響一樣；分別各種聲音
【English Translation】 English version: They understand the realms of beings, discerning each sentient being; they definitively understand the Dharma realm (the totality of all phenomena), abiding in the true Dharma without wavering. They equally enter the three times—past, present, and future—yet do not contradict the distinctions of the three times. They give rise to the skandhas (the five aggregates that constitute a person) and the ayatanas (sense bases), eliminating the root of dependence; they liberate beings, observing the Dharma realm equally, without differentiation. They know that all dharmas are not words, not speech, yet they do not abandon profound and subtle eloquence. They are not attached to converting beings while turning the Dharma wheel (the propagation of Buddhist teachings), but for the sake of beings, they uphold great compassion, liberating all; they speak of past causes and conditions, truly understanding all dharmas, yet without attachment. O son of the Buddha! This is the fourth patience of a Bodhisattva Mahasattva, like an illusion. 「O son of the Buddha! What is the patience of a Bodhisattva Mahasattva like a flame? O son of the Buddha! This Bodhisattva awakens to the fact that all the world is like a flame, like a flame in hot weather, without a fixed location. The Bodhisattva Mahasattva definitively knows that all dharmas also have no fixed location: neither inside nor outside; neither existent nor non-existent; neither permanent nor impermanent. They observe all dharmas as true provisional designations, not a single color, nor various colors; not the formless realm, but fully realizing all dharmas. O son of the Buddha! This is the fifth patience of a Bodhisattva Mahasattva, like a flame. 「O son of the Buddha! What is the patience of a Bodhisattva Mahasattva like a dream? O son of the Buddha! This Bodhisattva understands that all the world is like a dream. For example, a dream is neither of the world nor apart from the world; neither of the desire realm (the world of desires), nor of the form realm (the world of matter), nor of the formless realm (the world without matter); neither birth nor death; neither pure nor impure; neither clear nor turbid, yet it appears. Likewise, the Bodhisattva Mahasattva awakens to the fact that all the world is like a dream, not destroying the dream, not attached to the dream, the nature of the dream is quiescence, the dream has no self-nature; they uphold all dharmas as like a dream, not destroying the dream, not falsely grasping the dream, awakening to the fact that all the world is like a dream. O son of the Buddha! This is the sixth patience of a Bodhisattva Mahasattva, like a dream. 「O son of the Buddha! What is the patience of a Bodhisattva Mahasattva like an echo? O son of the Buddha! This Bodhisattva gives rise to all dharmas, is skilled in learning and accomplishment, ultimately attains the sacred Dharma, reaching the other shore. They know that all dharmas are like an echo; they discern various sounds
猶如呼響，而無所至。菩薩摩訶薩解如來音不從內出，不從外出，不從內外出；彼聞音者不在內，不在外，亦不在內外，而能出生巧方便智，了聲如響，悉從緣起，亦不壞法施。深入音聲，遠離顛倒，善學一切。如帝釋後於一音中出千妙音，而亦不取虛妄音聲。菩薩摩訶薩亦復如是，入離虛妄法界，出生巧妙方便音聲于無量無邊世界，廣為眾生轉凈法輪，度脫一切。受持如來廣長舌相，出生無量無障礙音，充滿十方一切世界，普令眾生悉得開解，發起善根，而音聲無轉，不可言說；知音聲非語言，而隨順語言，亦不染著種種音聲，覺悟了知一切音聲。佛子！是為菩薩摩訶薩第七如響忍。
「佛子！何等為菩薩摩訶薩如電忍？佛子！此菩薩不生世間，不死世間；不內世間，不外世間；不行世間，非不行世間；不壞世間，非不壞世間；不起世間趣，不離世間趣；不等世間，非不等世間；非世間，非離世間；不行菩薩行，而不捨大愿；非實，非虛。所行真實，究竟一切如來正法，能辦一切世間諸事，亦不隨順世間流轉，亦不受持正法流轉。譬如電，或日、或月、山、樹、男、女、室宅、墻壁、大地、流水等皆悉能照，令明凈故。譬水、油、身、寶珠、明鏡，如是等一切清凈色，悉能照明一切凈界。電不離明凈，明凈不
【現代漢語翻譯】 現代漢語譯本 如同回聲，沒有固定的來源。菩薩摩訶薩理解如來的聲音不是從內部發出，不是從外部發出，也不是從內外同時發出；聽到聲音的人不在內部，不在外部，也不在內外，卻能生出巧妙的方便智慧，明白聲音如同回聲，完全由因緣而生起，也不會因此而破壞法佈施。深入理解聲音的本質，遠離顛倒妄想，善於學習一切。如同帝釋天能從一個聲音中發出千種美妙的聲音，卻不執著于虛妄的聲音。菩薩摩訶薩也是如此，進入遠離虛妄的法界，在無量無邊的世界中發出巧妙方便的聲音，廣泛地為眾生轉動清凈的法輪，救度一切眾生。他們領受如來廣長舌相的加持，發出無量無礙的聲音，充滿十方一切世界，普遍使眾生都能開悟理解，發起善根，而聲音本身沒有變化，不可言說；他們知道聲音不是語言，卻能隨順語言，也不執著于各種聲音，覺悟並瞭解一切聲音。佛子！這就是菩薩摩訶薩的第七種如響忍。 佛子！什麼是菩薩摩訶薩的如電忍？佛子！這位菩薩不生於世間，也不死於世間；不屬於世間內部，也不屬於世間外部；不執著於世間，也不脫離世間；不破壞世間，也不不破壞世間；不生起世間的慾望，也不脫離世間的慾望；不與世間相同，也不與世間不同；既不屬於世間，也不脫離世間；不執著于菩薩的修行，也不捨棄廣大的誓願；既非真實，也非虛妄。他們所行的是真實，最終成就一切如來的正法，能夠處理世間的一切事務，也不隨順世間的流轉，也不受持正法的流轉。譬如閃電，或者太陽、月亮、山、樹、男人、女人、房屋、墻壁、大地、流水等都能照亮，使之明亮清凈。又如水、油、身體、寶珠、明鏡等一切清凈之物，都能照亮一切清凈的境界。閃電不離明亮清凈，明亮清凈也不離閃電。
【English Translation】 English version It is like an echo, which has no fixed origin. A Bodhisattva Mahasattva understands that the Tathagata's sound does not come from within, nor from without, nor from both within and without; the one who hears the sound is not within, not without, nor in both within and without, yet they can give rise to skillful expedient wisdom, understanding that sound is like an echo, arising entirely from conditions, and they do not thereby destroy the giving of Dharma. They deeply understand the essence of sound, are far from inverted views, and are skilled in learning everything. Just as Indra can produce a thousand wonderful sounds from one sound, yet does not cling to illusory sounds. A Bodhisattva Mahasattva is also like this, entering the Dharma realm that is free from illusion, producing skillful expedient sounds in immeasurable and boundless worlds, widely turning the pure Dharma wheel for sentient beings, and liberating all beings. They receive the blessing of the Tathagata's broad and long tongue, producing immeasurable and unobstructed sounds, filling all worlds in the ten directions, universally enabling sentient beings to awaken and understand, and to generate good roots, while the sound itself does not change and is ineffable; they know that sound is not language, yet they can follow language, and they do not cling to various sounds, awakening to and understanding all sounds. Child of Buddha! This is the seventh forbearance of a Bodhisattva Mahasattva, the forbearance like an echo. Child of Buddha! What is the forbearance of a Bodhisattva Mahasattva like lightning? Child of Buddha! This Bodhisattva is not born in the world, nor does he die in the world; he does not belong to the inside of the world, nor to the outside of the world; he does not cling to the world, nor does he detach from the world; he does not destroy the world, nor does he not destroy the world; he does not give rise to worldly desires, nor does he detach from worldly desires; he is not the same as the world, nor is he different from the world; he neither belongs to the world, nor does he detach from the world; he does not cling to the practice of a Bodhisattva, nor does he abandon his great vows; he is neither real nor unreal. What they practice is real, ultimately accomplishing the true Dharma of all Tathagatas, able to handle all affairs of the world, and they do not follow the flow of the world, nor do they adhere to the flow of the true Dharma. For example, lightning, or the sun, moon, mountains, trees, men, women, houses, walls, earth, flowing water, etc., can all illuminate, making them bright and clear. Also, like water, oil, the body, jewels, bright mirrors, and all other pure things, they can illuminate all pure realms. Lightning does not depart from brightness and purity, and brightness and purity do not depart from lightning.
離電，電能遠照，而電非遠近。菩薩摩訶薩亦復如是，能照彼我一切境界，而其智慧不作分別，照現彼我一切境界。如種子中無有根、芽、莖、節、枝、葉，而能為因。菩薩摩訶薩亦復如是，于不二法中分別二相，修無礙際。佛子！是為菩薩摩訶薩第八如電忍。若菩薩摩訶薩成就此忍，雖不往詣諸如來所，而悉普現一切佛剎，不起此世界，不至一切世界。菩薩現身遍一切世界，如電光現，遊行無礙，普至十方，金剛諸山堅固之物所不能障；具足成就佛家清凈身、口、意業，得無量清凈一切色身。
「佛子！何等為菩薩摩訶薩第九如化忍？佛子！此菩薩知一切世間皆悉如化，所謂：一切眾生業化，一切眾生行化，一切虛妄化，一切苦樂顛倒化，一切妄取化，一切世間無實法化，一切語言道化，一切煩惱化，諸想所起故；調伏眾生化，離垢清凈故；三世不退轉化，無生平等故；菩薩愿化，長養菩薩行故；如來大悲化，除滅眾生一切苦故；法輪方便智化，出生無量無畏智辯故。佛子！是為菩薩摩訶薩解知世間、離世間化，決定知廣大、知無量、無際等；知如如，具足成就無量自在；于真實中而不傾動，悉見一切無有真實而不壞所行。譬如化，不從心起，不住心中生；不由業起，亦不受報；非世間生，非世間滅；非法所
【現代漢語翻譯】 現代漢語譯本 離電（閃電），電能遠照，但電本身並無遠近之分。菩薩摩訶薩（偉大的菩薩）也是如此，能照見彼（他人）我（自己）一切境界，而其智慧不作分別，照見顯現彼我一切境界。如同種子中沒有根、芽、莖、節、枝、葉，卻能作為因。菩薩摩訶薩也是如此，在不二之法中分別二相，修習無礙的境界。佛子！這就是菩薩摩訶薩的第八種如電忍。如果菩薩摩訶薩成就這種忍，即使不前往諸如來（佛）之處，也能普遍顯現在一切佛剎（佛的國土），不離開此世界，也不到達其他世界。菩薩顯現身形遍佈一切世界，如同閃電的光芒顯現，無礙，普遍到達十方，金剛諸山等堅固之物都不能阻礙；具足成就佛家清凈的身、口、意業，得到無量清凈的一切色身。
「佛子！什麼是菩薩摩訶薩的第九種如化忍？佛子！這位菩薩知道一切世間都如幻化，所謂：一切眾生的業力所化，一切眾生的行為所化，一切虛妄所化，一切苦樂顛倒所化，一切妄取所化，一切世間無實之法所化，一切語言之道所化，一切煩惱所化，都是由諸想所生起；調伏眾生所化，是爲了遠離垢染而清凈；三世不退轉所化，是因為無生平等；菩薩的願力所化，是爲了增長菩薩的修行；如來（佛）的大悲所化，是爲了消除眾生的一切痛苦；法輪（佛法）的方便智慧所化，是爲了出生無量無畏的智慧辯才。佛子！這就是菩薩摩訶薩瞭解世間和出世間如幻化，確定知道其廣大、無量、無邊等；知道如如（真如），具足成就無量的自在；在真實之中而不動搖，悉見一切沒有真實而不壞的所行。譬如幻化，不是從心中生起，也不住在心中；不是由業力生起，也不受報應；不是世間所生，也不是世間所滅；不是法所
【English Translation】 English version Like lightning, electricity illuminates far and wide, yet electricity itself has no concept of near or far. Bodhisattva Mahasattvas (great Bodhisattvas) are also like this, able to illuminate all realms of self and others, yet their wisdom does not discriminate, illuminating and manifesting all realms of self and others. Just as a seed contains no roots, sprouts, stems, nodes, branches, or leaves, yet it can be the cause. Bodhisattva Mahasattvas are also like this, distinguishing between two aspects within the non-dual Dharma, cultivating unobstructed realms. Oh, son of Buddha! This is the eighth forbearance of a Bodhisattva Mahasattva, like lightning. If a Bodhisattva Mahasattva achieves this forbearance, even without going to the places of all Tathagatas (Buddhas), they can universally manifest in all Buddha-lands, without leaving this world, nor arriving at other worlds. The Bodhisattva manifests their body throughout all worlds, like the appearance of lightning, unobstructed, universally reaching the ten directions, and cannot be hindered by solid objects like Vajra mountains; fully accomplishing the pure body, speech, and mind karma of the Buddha family, attaining countless pure forms.
「Oh, son of Buddha! What is the ninth forbearance of a Bodhisattva Mahasattva, like an illusion? Oh, son of Buddha! This Bodhisattva knows that all of the world is like an illusion, namely: the illusion of all sentient beings' karma, the illusion of all sentient beings' actions, the illusion of all falsities, the illusion of all suffering and joy's inversions, the illusion of all grasping, the illusion of all worldly unreal dharmas, the illusion of all paths of language, the illusion of all afflictions, all arising from thoughts; the illusion of taming sentient beings, for the sake of being free from defilement and pure; the illusion of non-regression in the three times, because of the equality of non-birth; the illusion of the Bodhisattva's vows, for the sake of nurturing the Bodhisattva's practice; the illusion of the Tathagata's (Buddha's) great compassion, for the sake of eliminating all suffering of sentient beings; the illusion of the Dharma wheel's expedient wisdom, for the sake of giving birth to immeasurable fearless wisdom and eloquence. Oh, son of Buddha! This is how a Bodhisattva Mahasattva understands the worldly and trans-worldly as illusions, knowing for certain their vastness, immeasurability, boundlessness, etc.; knowing Suchness (Tathata), fully accomplishing immeasurable freedom; remaining unmoving in truth, seeing all that is not real and not destroyed. For example, an illusion does not arise from the mind, nor does it dwell in the mind; it does not arise from karma, nor does it receive retribution; it is not born from the world, nor does it perish in the world; it is not of the Dharma
攝，非法所觸；非是久住，非須臾住；非世間行，非離世間；非游諸方，非諸方所攝；非量，非無量；非厭，非無厭；非休息，非無休息；非凡，非聖；非凈，非穢；非生，非死；非愚，非智；非見，非失；不依世間，非法界所攝；非黠慧，非愚蒙；非熾然，非寂滅；非生死，非涅槃；非有，非無。如是菩薩摩訶薩處於世間行菩薩行，受持方便，觀察世間皆悉如化；不著世間，亦不著化；不妄取世間，亦不取化；不住世間，不滅世間；不住正法，不隨非法。而不捨教化眾生，一向正念，具足諸愿。不莊嚴諸法，亦復不壞諸莊嚴法；於一切法悉無所有，悉能具足一切佛法，譬如化非有，非無。菩薩摩訶薩亦復如是，安住如化忍中，悉能具足諸佛菩提，饒益眾生。佛子！是為菩薩摩訶薩第九如化忍。
「佛子！若菩薩摩訶薩成就此忍，於一切佛剎無所依著。譬如化，於一切世界無所依著，於一切佛法不虛妄行；譬如化，行無所行，離諸顛倒；譬如化，非身，示現一切身；譬如化，不依色，示現一切色；譬如化，不著實際，平等滿足自性無性；譬如化，非解脫法，悉能示現一切法處；譬如化，無處所性，亦非調伏，亦非清凈；譬如化，離一切神力，往詣一切諸如來所；譬如化，不可退轉，不生、不滅，悉離掛礙，一切
【現代漢語翻譯】 現代漢語譯本：
攝取，不是非法所觸及的；不是長久住留，也不是短暫住留；不是世間執行，也不是脫離世間；不是遊歷各方，也不是被各方所攝取；不是可量度的，也不是不可量度的；不是厭惡，也不是不厭惡；不是休息，也不是不休息；不是凡夫，也不是聖人；不是清凈，也不是污穢；不是出生，也不是死亡；不是愚笨，也不是智慧；不是看見，也不是失去；不依賴世間，也不被法界所攝取；不是聰慧，也不是愚昧；不是熾熱，也不是寂滅；不是生死，也不是涅槃（Nirvana，佛教術語，指解脫輪迴的境界）；不是有，也不是無。像這樣，菩薩摩訶薩（Bodhisattva Mahasattva，指偉大的菩薩）處於世間修行菩薩道，接受並運用方便法門，觀察世間一切都如幻化；不執著於世間，也不執著于幻化；不妄取世間，也不取幻化；不住留於世間，也不滅絕世間；不住留于正法，也不隨順非法。但不捨棄教化眾生，一心正念，具足各種願望。不莊嚴諸法，也不破壞諸莊嚴法；對於一切法都無所執著，卻能具足一切佛法，譬如幻化，非有非無。菩薩摩訶薩也像這樣，安住于如幻化忍（Kshanti，佛教術語，指忍耐）中，能夠具足諸佛的菩提（Bodhi，佛教術語，指覺悟），利益眾生。佛子！這就是菩薩摩訶薩的第九種如幻化忍。
「佛子！如果菩薩摩訶薩成就這種忍，對於一切佛剎（Buddha-kshetra，指佛的國土）都無所依著。譬如幻化，對於一切世界都無所依著，對於一切佛法都不虛妄地修行；譬如幻化，修行無所行，遠離各種顛倒；譬如幻化，不是身體，卻能示現一切身體；譬如幻化，不依賴色（Rupa，佛教術語，指物質現象），卻能示現一切色；譬如幻化，不執著于實際，平等滿足自性無性；譬如幻化，不是解脫法，卻能示現一切法處；譬如幻化，沒有處所的性質，也不是調伏，也不是清凈；譬如幻化，脫離一切神力，前往一切諸如來（Tathagata，指佛的稱號）所在之處；譬如幻化，不可退轉，不生不滅，完全脫離掛礙，一切 English version:
Not grasped by what is unlawful; not abiding long, nor abiding briefly; not worldly conduct, nor apart from the world; not traveling in all directions, nor grasped by all directions; not measurable, nor immeasurable; not aversion, nor non-aversion; not rest, nor non-rest; not ordinary, nor holy; not pure, nor impure; not birth, nor death; not foolish, nor wise; not seeing, nor losing; not relying on the world, nor grasped by the realm of Dharma; not clever, nor ignorant; not blazing, nor extinguished; not birth and death, nor Nirvana; neither being, nor non-being. Thus, a Bodhisattva Mahasattva (a great Bodhisattva) dwells in the world practicing the Bodhisattva path, accepting and utilizing skillful means, observing that all in the world is like an illusion; not attached to the world, nor attached to illusion; not falsely grasping the world, nor grasping illusion; not dwelling in the world, nor destroying the world; not dwelling in the true Dharma, nor following the unlawful. Yet, they do not abandon teaching sentient beings, with one-pointed mindfulness, fulfilling all vows. They do not adorn all dharmas, nor do they destroy all adorned dharmas; they are unattached to all dharmas, yet they can fulfill all Buddha dharmas, like an illusion, neither being nor non-being. A Bodhisattva Mahasattva is also like this, abiding in the patience of illusion (Kshanti), able to fulfill the Bodhi (enlightenment) of all Buddhas, benefiting sentient beings. O son of Buddha! This is the ninth patience of illusion of a Bodhisattva Mahasattva.
'O son of Buddha! If a Bodhisattva Mahasattva achieves this patience, they are not attached to any Buddha-kshetra (Buddha-field). Like an illusion, they are not attached to any world, and they do not falsely practice any Buddha dharma; like an illusion, they practice without practicing, free from all inversions; like an illusion, not a body, yet manifesting all bodies; like an illusion, not relying on form (Rupa), yet manifesting all forms; like an illusion, not attached to reality, equally fulfilling self-nature without nature; like an illusion, not a dharma of liberation, yet manifesting all dharma places; like an illusion, without the nature of a place, neither taming nor purifying; like an illusion, free from all divine powers, going to all the places of the Tathagatas (Buddhas); like an illusion, irreversible, neither born nor destroyed, completely free from hindrances, all
【English Translation】 Not grasped by what is unlawful; not abiding long, nor abiding briefly; not worldly conduct, nor apart from the world; not traveling in all directions, nor grasped by all directions; not measurable, nor immeasurable; not aversion, nor non-aversion; not rest, nor non-rest; not ordinary, nor holy; not pure, nor impure; not birth, nor death; not foolish, nor wise; not seeing, nor losing; not relying on the world, nor grasped by the realm of Dharma; not clever, nor ignorant; not blazing, nor extinguished; not birth and death, nor Nirvana; neither being, nor non-being. Thus, a Bodhisattva Mahasattva (a great Bodhisattva) dwells in the world practicing the Bodhisattva path, accepting and utilizing skillful means, observing that all in the world is like an illusion; not attached to the world, nor attached to illusion; not falsely grasping the world, nor grasping illusion; not dwelling in the world, nor destroying the world; not dwelling in the true Dharma, nor following the unlawful. Yet, they do not abandon teaching sentient beings, with one-pointed mindfulness, fulfilling all vows. They do not adorn all dharmas, nor do they destroy all adorned dharmas; they are unattached to all dharmas, yet they can fulfill all Buddha dharmas, like an illusion, neither being nor non-being. A Bodhisattva Mahasattva is also like this, abiding in the patience of illusion (Kshanti), able to fulfill the Bodhi (enlightenment) of all Buddhas, benefiting sentient beings. O son of Buddha! This is the ninth patience of illusion of a Bodhisattva Mahasattva. 'O son of Buddha! If a Bodhisattva Mahasattva achieves this patience, they are not attached to any Buddha-kshetra (Buddha-field). Like an illusion, they are not attached to any world, and they do not falsely practice any Buddha dharma; like an illusion, they practice without practicing, free from all inversions; like an illusion, not a body, yet manifesting all bodies; like an illusion, not relying on form (Rupa), yet manifesting all forms; like an illusion, not attached to reality, equally fulfilling self-nature without nature; like an illusion, not a dharma of liberation, yet manifesting all dharma places; like an illusion, without the nature of a place, neither taming nor purifying; like an illusion, free from all divine powers, going to all the places of the Tathagatas (Buddhas); like an illusion, irreversible, neither born nor destroyed, completely free from hindrances, all
諸力、金剛諸山所不能障。
「佛子！何等為菩薩摩訶薩第十如虛空忍？佛子！此菩薩解一切法界猶如虛空，以無性故；譬如虛空，一切世界亦復如是，解一切佛剎無所起故；譬如虛空，一切諸法亦復如是，解無二法故；譬如虛空，一切眾生行亦復如是，解行無所行故；譬如虛空，一切佛法亦復如是，解無分別故；譬如虛空，一切佛力亦復如是，解無異故；譬如虛空，一切諸禪亦復如是，解三世故；譬如虛空，一切說法亦復如是，解不可說故；譬如虛空，一切佛身亦復如是，解無礙故；譬如虛空，遍一切處，解一切法如虛空故。
「佛子！如是菩薩摩訶薩解一切法悉如虛空，得虛空等忍智，得虛空等身、得虛空等身業；得虛空等口、得虛空等口業；得虛空等心、得虛空等心業。譬如虛空，不生、不死，菩薩摩訶薩亦復如是，一切法身不生、不死；譬如虛空不可破壞，菩薩摩訶薩亦復如是，智慧諸力不可破壞；譬如虛空，一切世間之所依止而無所依，菩薩摩訶薩亦復如是，一切諸法之所依止而無所依；譬如虛空，不生、不滅，悉為一切生滅所依，菩薩摩訶薩亦復如是，非向、非成，令一切眾生皆悉清凈；譬如虛空，非方、非非方，而能示現諸海分際，菩薩摩訶薩亦復如是，非業、非業報，而能演說一切生死
【現代漢語翻譯】 現代漢語譯本：各種力量、金剛山都無法阻礙它。
『佛子！什麼是菩薩摩訶薩的第十種如虛空忍？佛子！這位菩薩理解一切法界都像虛空一樣，因為它們沒有自性；就像虛空一樣，一切世界也是如此，理解一切佛剎都沒有生起；就像虛空一樣，一切諸法也是如此，理解沒有二法；就像虛空一樣，一切眾生的行為也是如此，理解行為沒有所行；就像虛空一樣，一切佛法也是如此，理解沒有分別；就像虛空一樣，一切佛力也是如此，理解沒有差異；就像虛空一樣，一切禪定也是如此，理解三世；就像虛空一樣，一切說法也是如此，理解不可說；就像虛空一樣，一切佛身也是如此，理解沒有障礙；就像虛空一樣，遍及一切處，理解一切法都像虛空一樣。
『佛子！這樣的菩薩摩訶薩理解一切法都像虛空一樣，獲得等同虛空的忍智，獲得等同虛空的身體、獲得等同虛身的業；獲得等同虛空的口、獲得等同虛口的業；獲得等同虛空的心、獲得等同虛心的業。就像虛空一樣，不生、不死，菩薩摩訶薩也是如此，一切法身不生、不死；就像虛空一樣不可破壞，菩薩摩訶薩也是如此，智慧和各種力量不可破壞；就像虛空一樣，是一切世間的所依止而無所依，菩薩摩訶薩也是如此，是一切諸法的所依止而無所依；就像虛空一樣，不生、不滅，是一切生滅的所依，菩薩摩訶薩也是如此，非趨向、非成就，令一切眾生都清凈；就像虛空一樣，非方、非非方，而能示現諸海的邊界，菩薩摩訶薩也是如此，非業、非業報，而能演說一切生死』
【English Translation】 English version: It cannot be obstructed by any powers or Vajra (diamond) mountains.
'Buddha's children! What is the tenth forbearance of a Bodhisattva Mahasattva, which is like space? Buddha's children! This Bodhisattva understands that all realms of Dharma are like space, because they have no inherent nature; just like space, all worlds are also like this, understanding that all Buddha lands have no arising; just like space, all Dharmas are also like this, understanding that there are no two Dharmas; just like space, all sentient beings' actions are also like this, understanding that actions have no place to act; just like space, all Buddha Dharmas are also like this, understanding that there is no discrimination; just like space, all Buddha powers are also like this, understanding that there is no difference; just like space, all meditations are also like this, understanding the three periods of time; just like space, all teachings are also like this, understanding that they are inexpressible; just like space, all Buddha bodies are also like this, understanding that there are no obstacles; just like space, pervading all places, understanding that all Dharmas are like space.'
'Buddha's children! Such a Bodhisattva Mahasattva understands that all Dharmas are like space, attains forbearance and wisdom equal to space, attains a body equal to space, attains actions of body equal to space; attains a mouth equal to space, attains actions of mouth equal to space; attains a mind equal to space, attains actions of mind equal to space. Just like space, which is not born and does not die, a Bodhisattva Mahasattva is also like this, the Dharma body is not born and does not die; just like space, which cannot be destroyed, a Bodhisattva Mahasattva is also like this, wisdom and all powers cannot be destroyed; just like space, which is the support of all worlds but has no support, a Bodhisattva Mahasattva is also like this, the support of all Dharmas but has no support; just like space, which is not born and does not perish, and is the support of all arising and ceasing, a Bodhisattva Mahasattva is also like this, neither going towards nor achieving, making all sentient beings pure; just like space, which is neither a direction nor not a direction, but can show the boundaries of the seas, a Bodhisattva Mahasattva is also like this, neither karma nor karmic retribution, but can expound all births and deaths.'
大海分際；譬如虛空，非行、非住，而能示現種種威儀，菩薩摩訶薩亦復如是，非行、非住，而能分別一切諸行；譬如虛空，非色、非無色，而能示現百千諸色，菩薩摩訶薩亦復如是，非世間色、非離世間色，而能示現一切諸色；譬如虛空，非久住、非須臾住，菩薩摩訶薩亦復如是，非久趣向、非須臾趣向，能廣演說一切菩薩之所住行；譬如虛空，非凈、非穢，菩薩摩訶薩亦復如是，非世間障覆，亦非清凈；譬如虛空，一切世間皆謂現前，實非現前，菩薩摩訶薩亦復如是，一切諸法現菩薩前，而於菩薩無所現前；譬如虛空，住一切處，而虛空無分齊，菩薩摩訶薩亦復如是，住一切法，而菩薩心無有分齊。何以故？菩薩摩訶薩思惟自己善根猶如虛空：善根清凈、善根具足、善根平等、善根一分、善根寂滅、善根一味、善根一量、善根清凈如虛空色，善根趣一切道、不忘一切法、得一切不壞法、遊行一切剎、具足一切身，而於諸身悉無所著；普於十方，永離癡惑，具足成就不可壞力，滿足一切功德境界；得一切種法，得深樂法，得虛空等金剛善根；出生一切諸妙音聲；一切世間常轉法輪，未曾失時。佛子！是為菩薩摩訶薩第十如虛空忍。
「若菩薩摩訶薩成就此忍，得無來身，以無去故；得不生身，以不滅故；得不
【現代漢語翻譯】 現代漢語譯本 大海的邊界；譬如虛空，既非行走也非停留，卻能示現種種威儀，菩薩摩訶薩（菩薩中的大菩薩）也是如此，既非行走也非停留，卻能分辨一切諸行；譬如虛空，既非有色也非無色，卻能示現百千諸色，菩薩摩訶薩也是如此，既非世間色也非脫離世間色，卻能示現一切諸色；譬如虛空，既非長久停留也非短暫停留，菩薩摩訶薩也是如此，既非長久趨向也非短暫趨向，能廣泛演說一切菩薩的住行；譬如虛空，既非清凈也非污穢，菩薩摩訶薩也是如此，既非被世間障礙覆蓋，也非清凈；譬如虛空，一切世間都認為它在眼前，實際上並非在眼前，菩薩摩訶薩也是如此，一切諸法在菩薩面前顯現，而對於菩薩來說，沒有什麼是在眼前的；譬如虛空，安住於一切處，而虛空沒有邊際，菩薩摩訶薩也是如此，安住於一切法，而菩薩的心沒有邊際。為什麼呢？菩薩摩訶薩思惟自己的善根猶如虛空：善根清凈、善根具足、善根平等、善根是一部分、善根寂滅、善根同一味道、善根同一量度、善根清凈如虛空的顏色，善根趨向一切道、不忘一切法、得到一切不壞的法、遍及一切剎土（佛土）、具足一切身，而對於諸身沒有任何執著；普遍於十方，永遠脫離癡迷迷惑，具足成就不可破壞的力量，滿足一切功德境界；得到一切種類的法，得到深樂的法，得到如同虛空般堅固的金剛善根；出生一切美妙的聲音；在一切世間常轉法輪（佛法），未曾錯過時機。佛子！這就是菩薩摩訶薩的第十種如虛空忍。 如果菩薩摩訶薩成就這種忍，就能得到無來之身，因為沒有去處；得到不生之身，因為沒有滅亡；得到不...
【English Translation】 English version The boundary of the great ocean; like the void, neither walking nor dwelling, yet able to manifest various dignified behaviors, the Bodhisattva Mahasattva (a great Bodhisattva) is also like this, neither walking nor dwelling, yet able to distinguish all actions; like the void, neither with form nor without form, yet able to manifest hundreds and thousands of forms, the Bodhisattva Mahasattva is also like this, neither worldly form nor detached from worldly form, yet able to manifest all forms; like the void, neither dwelling long nor dwelling briefly, the Bodhisattva Mahasattva is also like this, neither long-term inclination nor short-term inclination, able to widely expound all the dwelling and actions of Bodhisattvas; like the void, neither pure nor impure, the Bodhisattva Mahasattva is also like this, neither covered by worldly obstacles, nor pure; like the void, all the world thinks it is present, but in reality it is not present, the Bodhisattva Mahasattva is also like this, all dharmas appear before the Bodhisattva, but for the Bodhisattva, nothing is present; like the void, dwelling in all places, yet the void has no boundaries, the Bodhisattva Mahasattva is also like this, dwelling in all dharmas, yet the Bodhisattva's mind has no boundaries. Why is this? The Bodhisattva Mahasattva contemplates their own roots of goodness as being like the void: the roots of goodness are pure, the roots of goodness are complete, the roots of goodness are equal, the roots of goodness are a part, the roots of goodness are extinguished, the roots of goodness are of one flavor, the roots of goodness are of one measure, the roots of goodness are as pure as the color of the void, the roots of goodness incline towards all paths, do not forget all dharmas, obtain all indestructible dharmas, pervade all ksetras (Buddha lands), possess all bodies, and have no attachment to any bodies; universally in the ten directions, forever free from delusion and confusion, fully achieving indestructible power, fulfilling all meritorious realms; obtaining all kinds of dharmas, obtaining deeply joyful dharmas, obtaining diamond-like roots of goodness equal to the void; giving rise to all wonderful sounds; constantly turning the wheel of dharma (Buddhist teachings) in all worlds, never missing the opportune time. Son of Buddha! This is the tenth forbearance of the Bodhisattva Mahasattva, like the void. If a Bodhisattva Mahasattva achieves this forbearance, they will obtain a body that does not come, because there is nowhere to go; obtain a body that is not born, because there is no extinction; obtain a body that does not...
聚身，以無散壞故；具足不實身，以無真實故；得一相身，以無相故；得無量身，以佛力無量故；得平等身，以如相故；得不壞身，以等觀三世故；得至一切處身，以凈眼普照無障礙故；得離欲際身，以一切法無合散故；得虛空際功德藏，以無盡故；得無窮盡平等法辯，以一切法性如虛空一性故；得無量無礙微妙音聲，以無礙如虛空故；得清凈具足一切菩薩行巧妙方便，以一切法無礙清凈如虛空故；得一切佛法海，以不可斷如虛空故；得受持一切佛剎，以無量如虛空離貪慾故；得一切法示現自在，未曾休息，以堅固如虛空故；得不可壞堅固法身，以如虛空能持一切世間故；具足成就不可沮壞金剛諸根，以示現一切世間成敗故；得具足力，能持一切世間，以受持智慧如虛空故。佛子！是為菩薩摩訶薩十種忍。」
爾時，普賢菩薩欲重宣此義，為諸菩薩以偈頌曰：◎
「◎譬如世有人， 聞有寶藏處， 聞已大歡喜， 寶藏可得故。 如是大智慧， 菩薩真佛子， 佛深寂滅法， 聞已大歡喜。 聞彼深法已， 其心不恐怖， 亦不生驚畏， 不退亦不沒。 菩薩向菩提， 聞此寂滅音， 堪忍寂滅法， 于彼不生疑。 我作一切智， 天人尊導師， 以聞甚深法， 其
【現代漢語翻譯】 現代漢語譯本 『聚集之身』，因為不會散壞；『具足不實之身』，因為沒有真實性；『得一相之身』，因為沒有相狀；『得無量之身』，因為佛的力量無量；『得平等之身』，因為它如實相；『得不壞之身』，因為它平等觀察三世；『得至一切處之身』，因為清凈的眼睛普遍照耀沒有障礙；『得離欲際之身』，因為一切法沒有聚合和分散；『得虛空際功德藏』，因為它無盡；『得無窮盡平等法辯』，因為一切法的本性如虛空一樣是一體的；『得無量無礙微妙音聲』，因為它無礙如虛空；『得清凈具足一切菩薩行巧妙方便』，因為一切法無礙清凈如虛空；『得一切佛法海』，因為它不可斷如虛空；『得受持一切佛剎（佛的國土）』，因為它無量如虛空，遠離貪慾；『得一切法示現自在』，未曾休息，因為它堅固如虛空；『得不可壞堅固法身』，因為它如虛空能承載一切世間；具足成就不可摧毀的金剛諸根，因為它示現一切世間的成敗；『得具足力』，能承載一切世間，因為它受持智慧如虛空。佛子！這就是菩薩摩訶薩（偉大的菩薩）的十種忍辱。
那時，普賢菩薩（象徵一切菩薩行愿的菩薩）想要再次宣說這個道理，為諸位菩薩用偈頌說道：
『譬如世間有人，聽說有寶藏的地方，聽了之後非常歡喜，因為寶藏可以得到。』 『就像這樣，大智慧的菩薩，真正的佛子，聽到佛陀深奧寂滅的法，聽了之後非常歡喜。』 『聽了這深奧的法之後，他的內心不會恐懼，也不會產生驚慌畏懼，不會退轉也不會沉沒。』 『菩薩走向菩提（覺悟），聽到這寂滅的聲音，能夠忍受寂滅的法，對於它不會產生懷疑。』 『我將成為一切智者（佛陀），天人尊貴的導師，因為聽聞了甚深的法，他的心不會動搖。』
【English Translation】 English version 'Gathered body', because it does not scatter or break; 'body complete with unreality', because it has no reality; 'attaining a body of one form', because it has no form; 'attaining immeasurable bodies', because the Buddha's power is immeasurable; 'attaining an equal body', because it is like the true form; 'attaining an indestructible body', because it equally observes the three times; 'attaining a body that reaches all places', because the pure eye universally illuminates without obstruction; 'attaining a body free from the limits of desire', because all dharmas have no union or separation; 'attaining a treasury of merit that reaches the limits of space', because it is endless; 'attaining endless equal eloquence in the Dharma', because the nature of all dharmas is like space, one in nature; 'attaining immeasurable, unobstructed, subtle sounds', because it is unobstructed like space; 'attaining pure and complete skillful means of all Bodhisattva practices', because all dharmas are unobstructed and pure like space; 'attaining the ocean of all Buddha-dharmas', because it is unbreakable like space; 'attaining the ability to uphold all Buddha-lands (Buddha's realms)', because it is immeasurable like space, free from greed; 'attaining the freedom to manifest all dharmas', never resting, because it is firm like space; 'attaining an indestructible, firm Dharma body', because it can uphold all worlds like space; fully accomplishing indestructible, diamond-like roots, because it manifests the success and failure of all worlds; 'attaining complete power', able to uphold all worlds, because it upholds wisdom like space. Children of the Buddha! These are the ten kinds of forbearance of a Bodhisattva Mahasattva (great Bodhisattva).'
At that time, Bodhisattva Samantabhadra (Bodhisattva symbolizing all Bodhisattva practices and vows), wishing to reiterate this meaning, spoke the following verses for all the Bodhisattvas:
'It is like a person in the world who hears of a place where there is a treasure, and upon hearing it, is very happy, because the treasure can be obtained.' 'Just like this, a Bodhisattva of great wisdom, a true child of the Buddha, upon hearing the Buddha's profound and tranquil Dharma, is very happy.' 'Having heard this profound Dharma, their heart will not be afraid, nor will they be startled or fearful, they will not retreat nor sink.' 'A Bodhisattva, heading towards Bodhi (enlightenment), upon hearing this sound of tranquility, is able to endure the tranquil Dharma, and will not have doubts about it.' 'I will become the all-knowing one (Buddha), the honored teacher of gods and humans, because having heard the profound Dharma, their heart will not waver.'
心堪忍故。 彼聞寂滅音， 踴躍大歡喜， 一心樂專求， 一切諸佛法。 修習調伏心， 正直求菩提， 長養諸善根， 而不壞法性。 堪忍寂滅法， 隨順彼音聲， 修習菩薩行， 安住音聲忍。 轉求勝妙道， 出生諸善法， 精進不退轉， 究竟成菩提。 聞此妙音聲， 菩提心清凈， 得勇健善根， 令諸佛歡喜。 譬如功德人， 獲大珍寶藏， 隨順身所宜， 造諸莊嚴具。 慧者亦如是， 聞此深法義， 增廣智慧海， 隨順求諸法。 決定隨順法， 分別無所有， 隨順於真如， 得彼真實法。 得凈自在心， 明徹大歡喜， 解了一切法， 悉從眾緣起。 修習平等法， 分別性非性， 不壞佛法藏， 正覺一切法。 正直心堅固， 莊嚴凈菩提， 不動如須彌， 一向求佛道。 修習深三昧， 精進不懈怠， 無量劫修行， 未曾有退失。 最勝甚深海， 究竟到彼岸， 盡諸法原底， 遠離眾恐怖。 等心觀諸法， 如無等所說， 成就隨順忍， 平等智滿足。 具足順忍門， 順佛之所說， 隨順真實智， 不分別法相。 三十三天中， 彼諸天子等
【現代漢語翻譯】 現代漢語譯本 因為內心能夠忍受。 他們聽聞寂滅之音，踴躍歡喜，一心專注地尋求一切諸佛之法。 修習調伏內心，以正直之心求取菩提（覺悟），增長各種善根，而不破壞法的本性。 能夠忍受寂滅之法，隨順那音聲，修習菩薩的行持，安住于音聲忍。 轉而尋求殊勝微妙的道，生出各種善法，精進而不退轉，最終成就菩提。 聽聞這美妙的音聲，菩提心清凈，獲得勇猛強健的善根，令諸佛歡喜。 譬如一個有功德的人，獲得巨大的珍寶寶藏，隨順自身所需，製造各種莊嚴的器具。 有智慧的人也像這樣，聽聞這深奧的法義，增廣智慧的海洋，隨順地尋求各種法。 決定隨順法，分別一切皆無自性，隨順於真如（事物的真實本性），獲得那真實的法。 獲得清凈自在的心，明澈而大歡喜，瞭解一切法，都從各種因緣而生起。 修習平等之法，分別自性與非自性，不破壞佛法的寶藏，正確覺悟一切法。 以正直的心堅固，莊嚴清凈的菩提，不動搖如須彌山（Mount Sumeru），一心一意地尋求佛道。 修習甚深的禪定，精進而不懈怠，在無量劫中修行，從未有過退失。 到達最殊勝甚深的智慧之海的彼岸，窮盡一切法的根源，遠離各種恐怖。 以平等心觀察諸法，如無等所說的那樣，成就隨順忍，平等智慧圓滿。 具足隨順忍的法門，隨順佛所說，隨順真實的智慧，不分別法的表象。 在三十三天（忉利天）中，那些天子們等
【English Translation】 English version Because the mind is able to endure. They hear the sound of stillness and rejoice greatly, wholeheartedly seeking all the teachings of the Buddhas. Cultivating and taming the mind, with an upright heart seeking Bodhi (enlightenment), nurturing all good roots, and not destroying the nature of Dharma. Able to endure the Dharma of stillness, following that sound, practicing the conduct of a Bodhisattva, and abiding in the patience of sound. Turning to seek the supreme and subtle path, giving rise to all good Dharmas, advancing diligently without regression, and ultimately achieving Bodhi. Hearing this wonderful sound, the Bodhi mind is purified, gaining courageous and strong good roots, causing all Buddhas to rejoice. It is like a person of merit, obtaining a great treasure trove, according to their needs, creating various adornments. The wise are also like this, hearing this profound meaning of the Dharma, expanding the ocean of wisdom, and accordingly seeking all Dharmas. Deciding to follow the Dharma, discerning that all things are without inherent nature, following the Suchness (the true nature of things), and obtaining that true Dharma. Obtaining a pure and free mind, clear and greatly joyful, understanding that all Dharmas arise from various conditions. Cultivating the Dharma of equality, distinguishing between self-nature and non-self-nature, not destroying the treasury of the Buddha's teachings, and correctly awakening to all Dharmas. With an upright and firm heart, adorning the pure Bodhi, unmoving like Mount Sumeru, wholeheartedly seeking the path of the Buddha. Cultivating profound Samadhi (meditative absorption), advancing diligently without laziness, practicing for countless kalpas (eons), and never having regressed. Reaching the shore of the most supreme and profound ocean of wisdom, exhausting the origin of all Dharmas, and being far from all fears. Observing all Dharmas with an equal mind, as the Unequaled One has spoken, accomplishing the patience of accordance, and fulfilling equal wisdom. Possessing the gate of patience of accordance, following what the Buddha has spoken, following true wisdom, and not distinguishing the appearances of Dharmas. In the Trayastrimsa Heaven (Heaven of the Thirty-three), those Devas (gods) and others
， 共一寶器食， 所食各不同。 諸天種種食， 不從十方來， 隨彼所修業， 自然食在器。 菩薩亦如是， 觀察一切法， 悉從因緣起， 不生亦不滅。 若法不生滅， 是法不可盡， 了達其成敗， 清凈不可壞。 實際不可壞， 悉寂滅如如， 金剛愿饒益， 具佛無礙智。 專念寂滅法， 其心未曾離， 隨順世間行， 長養大悲願。 具足諸願力， 不著於世間， 成就甚深智， 隨順廣說法。 是名無生忍， 解諸法無盡， 了達悉如如， 法界無所起。 菩薩住此忍， 一切十方界， 現在無量佛， 皆悉授彼記。 樂觀寂滅法， 出生諸善根， 一念達三世， 調伏凈眾生。 觀察諸世間， 解了悉如幻， 寂滅無所有， 于彼無染著。 諸色從心造， 示現猶如幻， 虛空非真實， 一切有如幻。 譬如工幻師， 四衢現眾像， 眾生見歡喜， 而實無所有。 世間亦如是， 一切皆如幻， 有無等諸法， 了知悉虛妄。 度脫一切眾， 解了悉如幻， 善能平等知， 眾生幻無異。 眾生諸佛剎， 三世一切法， 無量諸世間， 悉了義如幻。 譬
【現代漢語翻譯】 現代漢語譯本 他們共用一個寶器吃飯，但各自所吃的食物卻不同。 諸天所吃的食物種類繁多，並非從十方而來，而是隨著他們所修的業力，食物自然出現在器皿中。 菩薩也是如此，觀察一切法，都從因緣而生起，不生也不滅。 如果法不生不滅，那麼這個法就是不可窮盡的，瞭解它的成敗，清凈而不可破壞。 實際（satya，真如實性）不可破壞，一切都寂滅如如（tathata，真如），金剛愿（vajrapranidhana，堅固的誓願）能饒益眾生，具足佛的無礙智慧。 他們專心念誦寂滅之法，心從未曾離開，隨順世間的行為，增長大悲的願力。 具足各種願力，不執著於世間，成就甚深的智慧，隨順眾生廣說佛法。 這稱為無生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟），理解諸法無盡，了達一切都如如，法界（dharmadhatu，宇宙萬法界）無所生起。 菩薩安住于這種忍，一切十方世界，現在無量的佛，都為他們授記。 他們樂觀地看待寂滅之法，從中生出各種善根，一念之間通達三世，調伏清凈眾生。 觀察諸世間，瞭解一切都如幻象，寂滅而無所有，對它們沒有染著。 一切色法都由心所造，示現得猶如幻象，虛空並非真實存在，一切有為法都如幻象。 譬如幻術師，在十字路口變現各種景象，眾生見了歡喜，而實際上什麼都沒有。 世間也是如此，一切都如幻象，有無等各種法，瞭解它們都是虛妄的。 度脫一切眾生，瞭解一切都如幻象，善於平等地認知，眾生與幻象沒有差別。 眾生、諸佛剎土、三世一切法、無量諸世間，都瞭解它們的意義如幻象。
【English Translation】 English version They share a single precious vessel for food, yet each eats differently. The various foods of the gods do not come from the ten directions; rather, according to their accumulated karma, food naturally appears in their vessels. Bodhisattvas are also like this, observing all dharmas (phenomena), which arise from causes and conditions, neither arising nor ceasing. If a dharma does not arise or cease, then that dharma is inexhaustible; understanding its success and failure, it is pure and indestructible. The actual (satya, true reality) is indestructible, all is quiescent like tathata (suchness), the vajrapranidhana (adamantine vow) benefits beings, possessing the unobstructed wisdom of the Buddha. They focus their minds on the dharma of quiescence, their minds never departing from it, following worldly conduct, nurturing the great compassionate vow. Possessing all kinds of vows, they are not attached to the world, achieving profound wisdom, and in accordance with beings, widely preach the Dharma. This is called the 'tolerance of non-arising' (anutpattika-dharma-ksanti, understanding of the non-arising of dharmas), understanding that all dharmas are inexhaustible, realizing that all is like tathata, the dharmadhatu (realm of all phenomena) does not arise. Bodhisattvas abiding in this tolerance, in all the ten directions, the countless Buddhas of the present all give them predictions of Buddhahood. They joyfully contemplate the dharma of quiescence, from which all good roots arise, in a single thought penetrating the three times, taming and purifying beings. Observing all the worlds, understanding that all is like an illusion, quiescent and without substance, they have no attachment to them. All forms are created by the mind, appearing like illusions, space is not real, all conditioned things are like illusions. For example, a magician, at a crossroads, manifests various images, beings see them and rejoice, but in reality, there is nothing there. The world is also like this, all is like an illusion, existence and non-existence, all dharmas, are understood to be false. Liberating all beings, understanding that all is like an illusion, skillfully knowing equally, beings and illusions are not different. Beings, Buddha-lands, all dharmas of the three times, countless worlds, all understand their meaning to be like illusions.
如工幻師， 示現種種形， 男女象馬牛， 園林華果等。 幻無所染著， 亦無有住處， 幻法無真實， 所現悉虛妄。 佛子亦如是， 觀察諸世間， 有無一切法， 了達悉如幻。 眾生諸佛剎， 種種業所造， 覺悟如幻際， 于彼無所著。 菩薩摩訶薩， 常樂寂靜法， 深入真實地， 究竟住法界。 隨順向正法， 最勝法化生， 善解一切想， 纏網群生類。 想如熱時焰， 令眾生顛倒， 菩薩善知想， 能離一切倒。 世間各別異， 形類悉不同， 佛子善明達， 了相非真相。 十方諸群生， 悉為想網覆， 菩薩慧眼凈， 善見世間想。 世間猶如焰， 妄想取世間， 能斷世間想， 則離三種倒。 譬如熱時焰， 眾生於遠見， 妄想謂為水， 其實非真水。 眾生亦如是， 虛妄取世間， 想如熱時焰， 無礙心境界。 分別一切想， 成就無礙智， 想縛群生類， 勇健能解脫。 遠離放逸慢， 除滅世間想， 究竟盡無盡， 無盡者方便。 彼能解世間， 一切法如夢， 夢性無方處， 世間亦如是。 解法離虛妄， 寂滅心無異， 明瞭世間行
【現代漢語翻譯】 現代漢語譯本 如同技藝高超的魔術師，能變現出種種不同的形象，比如男人、女人、大象、馬、牛，以及園林、花朵、果實等等。 幻術本身不會被所變現的事物污染或執著，也沒有固定的停留之處。幻術所呈現的景象並非真實，一切都是虛妄的。 佛的弟子也應如此，觀察世間的一切，無論是存在還是不存在的萬法，都要明白它們都如幻象一般。 眾生和諸佛的國土，都是由各自的業力所造就的。覺悟到這一切都如幻象的本質，就不會對它們產生執著。 菩薩摩訶薩（偉大的菩薩），常常喜愛寂靜的佛法，深入真實的境界，最終安住於法界（宇宙的真理）。 他們順應正法，從最殊勝的佛法中化生，善於理解一切妄想，這些妄想如同纏繞眾生的羅網。 妄想就像熱天里的火焰，使眾生顛倒迷惑。菩薩善於瞭解妄想的本質，能夠遠離一切顛倒的見解。 世間萬物各有不同，形態種類也千差萬別。佛的弟子應當明白，這些表象並非真實。 十方世界的一切眾生，都被妄想的羅網所覆蓋。菩薩的智慧之眼清凈明澈，能夠清楚地看到世間的妄想。 世間就像熱天里的火焰，人們妄想執取世間的一切。能夠斷除世間的妄想，就能遠離三種顛倒的見解。 譬如熱天里的火焰，眾生在遠處看到，妄想認為是水，但其實並非真正的水。 眾生也是如此，虛妄地執取世間的一切。妄想就像熱天里的火焰，在無礙的心境中顯現。 能夠分別一切妄想，就能成就無礙的智慧。妄想束縛著眾生，勇猛的人能夠從中解脫。 遠離放縱和傲慢，消除世間的妄想，最終達到無盡的境界，而無盡的境界也是一種方便法門。 他們能夠理解世間一切法都如夢幻一般，夢的性質沒有固定的方向和處所，世間也是如此。 理解佛法，遠離虛妄，達到寂滅的境界，心境沒有差別。明瞭世間的執行規律。
【English Translation】 English version Like a skilled illusionist, who manifests various forms, such as men, women, elephants, horses, cows, as well as gardens, flowers, and fruits. The illusion itself is not tainted or attached to what it manifests, nor does it have a fixed dwelling place. The phenomena of illusion are not real; all that appears is illusory. Disciples of the Buddha should also observe the world in this way. Whether things exist or not, all dharmas (teachings, phenomena) should be understood as illusions. Sentient beings and the Buddha-lands are all created by their respective karmas. Realizing that all is like an illusion, one will not be attached to them. Bodhisattva Mahasattvas (great Bodhisattvas) always delight in the peaceful Dharma, deeply entering the realm of truth, and ultimately dwelling in the Dharmadhatu (the realm of ultimate reality). They follow the righteous Dharma, are born from the most supreme Dharma, and are skilled in understanding all thoughts, which are like nets that entangle sentient beings. Thoughts are like heat haze in hot weather, causing sentient beings to be confused and inverted. Bodhisattvas are skilled in understanding the nature of thoughts and can be free from all inverted views. The world is diverse, with different forms and kinds. Disciples of the Buddha should understand that these appearances are not the true reality. All sentient beings in the ten directions are covered by the net of thoughts. The wisdom eye of Bodhisattvas is pure and clear, able to see the thoughts of the world clearly. The world is like heat haze, and people falsely grasp at the world. Being able to cut off worldly thoughts, one can be free from the three inverted views. For example, like heat haze in hot weather, sentient beings see it from afar and falsely think it is water, but it is not real water. Sentient beings are also like this, falsely grasping at the world. Thoughts are like heat haze, appearing in the realm of an unobstructed mind. Being able to distinguish all thoughts, one can achieve unobstructed wisdom. Thoughts bind sentient beings, but the courageous can be liberated from them. Being far from indulgence and arrogance, eliminating worldly thoughts, one ultimately reaches the boundless realm, and the boundless realm is also a skillful means. They can understand that all dharmas in the world are like dreams. The nature of dreams has no fixed direction or place, and the world is also like this. Understanding the Dharma, being free from falsehood, reaching the state of Nirvana, the mind is without difference. Understanding the workings of the world.
， 三世皆如夢。 夢非生死法， 非有亦非無， 三有悉如夢， 寂滅心無縛。 解世如夢性， 不依於世間， 觀世間寂滅， 不染著諸趣。 明見一切世， 不起虛妄倒， 善解法如夢， 逮得如夢忍。 眾生於夢見， 種種諸異相， 悉知從心造， 而實無所有。 智月如是見， 眾生皆如夢， 曉瞭如夢已， 離一切虛妄。 菩薩方便解， 一切法如夢， 夢性無真實， 非一亦非異。 眾生一切法， 佛剎諸行業， 菩薩悉明瞭， 一切皆如夢。 隨一切垢凈， 悉能如實知， 解知世如夢， 不取虛妄相。 菩薩所行行， 一切諸妙愿， 明解悉如夢， 于彼無所著。 決定解諸法， 及一切世間， 菩薩能善知， 其性皆如夢。 世間生滅法， 眾生去來相， 解了凈如夢， 其性無忘失。 隨順如夢行， 亦不壞世間， 了達諸威儀， 如修短無實。 是名如夢忍， 解了一切法， 成就無礙智， 度脫一切眾。 菩薩摩訶薩， 廣行無量行， 出生於一切， 正覺平等法。 種種諸方便， 解法真實相， 諸法無去來， 于彼心無著。 一切眾生類， 無
【現代漢語翻譯】 現代漢語譯本 過去、現在、未來三世都如夢幻一般。 夢境並非生死之法，既非存在也非不存在。 三有（欲有、色有、無色有）都像夢一樣，寂滅的心沒有束縛。 理解世間如夢的性質，就不會執著於世間。 觀察世間寂靜無為，就不會被各種慾望所污染。 明瞭地看到一切世間，就不會產生虛妄顛倒的念頭。 善於理解法如夢幻，就能獲得如夢的安忍。 眾生在夢中見到種種不同的景象， 知道這些都是由心所造，實際上什麼都沒有。 智月（菩薩名）這樣看待，眾生都像夢一樣。 明白如夢的道理后，就能遠離一切虛妄。 菩薩以方便法理解，一切法都如夢幻。 夢的性質沒有真實性，既非單一也非不同。 眾生的一切法，佛剎（佛的國土）中的各種行為， 菩薩都清楚明白，一切都如夢幻。 隨著一切垢染和清凈，都能如實地知曉。 理解世間如夢，就不會執著于虛妄的表象。 菩薩所修行的種種行為，一切美好的願望， 都明白如夢幻，對它們沒有執著。 堅定地理解一切法，以及一切世間， 菩薩能夠善巧地知道，它們的性質都如夢幻。 世間的生滅之法，眾生的來去之相， 理解它們清凈如夢，其性質不會遺失。 隨順如夢的修行，也不會破壞世間。 通達各種威儀，就像長短沒有實體一樣。 這稱為如夢的安忍，理解了一切法， 成就無礙的智慧，度脫一切眾生。 菩薩摩訶薩（大菩薩），廣泛地修行無量的行為， 在一切法中，生出正覺平等之法。 用種種方便法，理解法的真實相， 諸法沒有來去，對它們心中沒有執著。 一切眾生，沒有
【English Translation】 English version The three periods of time—past, present, and future—are all like a dream. A dream is not a law of birth and death; it is neither existent nor nonexistent. The three realms of existence (desire realm, form realm, formless realm) are all like dreams; a mind in nirvana has no bondage. Understanding the dreamlike nature of the world, one does not cling to the world. Observing the world as tranquil and inactive, one is not defiled by various desires. Clearly seeing all worlds, one does not give rise to false and inverted thoughts. Being skilled in understanding that dharmas are like dreams, one attains the patience of a dream. Sentient beings see various different appearances in dreams, Knowing that these are all created by the mind, and in reality, there is nothing. The Bodhisattva 'Wisdom Moon' sees it this way, all sentient beings are like dreams. Having understood the principle of dreams, one can be free from all illusions. Bodhisattvas understand through skillful means that all dharmas are like dreams. The nature of a dream has no reality; it is neither one nor different. All dharmas of sentient beings, all actions in Buddha-lands, Bodhisattvas clearly understand that all are like dreams. Following all defilements and purities, one can know them as they truly are. Understanding the world as a dream, one does not grasp at illusory appearances. All the practices that Bodhisattvas undertake, all the wonderful vows, They understand are like dreams, and they have no attachment to them. Firmly understanding all dharmas, and all worlds, Bodhisattvas are able to skillfully know that their nature is like a dream. The dharmas of birth and death in the world, the appearances of sentient beings coming and going, Understanding them as pure like a dream, their nature is not lost. Following the practice of a dream, one does not destroy the world. Understanding all forms of conduct, like long and short having no substance. This is called the patience of a dream, understanding all dharmas, Achieving unobstructed wisdom, liberating all sentient beings. Bodhisattva Mahasattvas (great Bodhisattvas), extensively practice immeasurable actions, In all dharmas, they give rise to the Dharma of Right Enlightenment and Equality. Using various skillful means, understanding the true nature of dharmas, Dharmas have no coming or going, and there is no attachment to them in the mind. All sentient beings, no
量諸音聲， 菩薩深覺悟， 了之悉如響。 菩薩知音聲， 非是內外法， 諦了諸音聲， 一切皆如響。 一切諸音聲， 皆悉是虛妄， 菩薩知非實， 于彼無所著。 菩薩悉睹見， 十方一切佛， 又聞彼如來， 梵音演說法。 彼諸大導師， 廣說修多羅， 菩薩聞法音， 其心無所著。 所聞聲如響， 悉無所從來， 分別一切音， 善解無壞法。 分別諸音聲， 善解一切法， 解聲非是聲， 出無量凈音。 觀察一切法， 皆悉離音聲， 種種語言際， 悉能善了知。 菩薩于眾生， 了之悉如響， 如是能深解， 一切諸眾生。 菩薩善隨順， 明達語言道， 解了一切世， 種種諸音聲。 了知音聲性， 常樂寂靜地， 明解諸世間， 一切悉如響。 猶如語言道， 宣明種種法， 眾生樂染著， 虛妄之音聲。 如彼音聲相， 世間亦如是， 眾生相亦然， 真佛子明覺。 如此真實相， 明智之忍力， 令音凈微妙， 解世皆寂滅。 彼於三世中， 了達語言道， 不取虛妄聲， 其心無所著。 寂靜定意為世間， 一向專求佛菩提， 未曾虛妄取世間，
【現代漢語翻譯】 現代漢語譯本 衡量所有的聲音，菩薩深深地覺悟到，明白它們都像回聲一樣。 菩薩知道聲音，不是內在或外在的法，仔細地瞭解所有的聲音，一切都像回聲一樣。 一切的聲音，都是虛妄的，菩薩知道它們不是真實的，因此對它們沒有任何執著。 菩薩都能看到，十方一切的佛，又聽到那些如來，用清凈的聲音演說佛法。 那些偉大的導師，廣泛地宣說修多羅（Sutra，佛經），菩薩聽到佛法的聲音，心中沒有任何執著。 所聽到的聲音像回聲一樣，沒有任何來源，分別一切聲音，善於理解不壞的法。 分別各種聲音，善於理解一切法，理解聲音不是真正的聲音，發出無量清凈的聲音。 觀察一切法，都遠離聲音，各種語言的界限，都能善巧地瞭解。 菩薩對於眾生，瞭解他們都像回聲一樣，這樣就能深刻地理解一切眾生。 菩薩善於隨順，明白通達語言之道，瞭解一切世間，各種各樣的聲音。 瞭解聲音的本質，常常安住在寂靜之地，明白瞭解世間，一切都像回聲一樣。 就像語言之道，宣說各種各樣的法，眾生喜歡執著，虛妄的聲音。 就像那些聲音的表象，世間也是如此，眾生的表象也是如此，真正的佛子能夠明瞭覺悟。 像這樣真實的表象，是明智的忍耐力，使聲音清凈微妙，理解世間都是寂滅的。 他們在過去、現在、未來三世中，通達語言之道，不執取虛妄的聲音，心中沒有任何執著。 以寂靜的禪定為世間，一心專求佛的菩提（Bodhi，覺悟），不曾虛妄地執取世間。
【English Translation】 English version Measuring all sounds, the Bodhisattva deeply awakens, understanding them all to be like echoes. The Bodhisattva knows sounds are not internal or external dharmas, carefully understanding all sounds, everything is like an echo. All sounds are illusory, the Bodhisattva knows they are not real, therefore they have no attachment to them. The Bodhisattva can see all the Buddhas in the ten directions, and also hear those Tathagatas (如來, Thus Come Ones) expounding the Dharma with pure voices. Those great teachers widely proclaim the Sutras (修多羅, Buddhist scriptures), the Bodhisattva hears the sound of the Dharma, and there is no attachment in their heart. The sounds heard are like echoes, without any origin, distinguishing all sounds, skillfully understanding the indestructible Dharma. Distinguishing various sounds, skillfully understanding all dharmas, understanding that sound is not true sound, emitting immeasurable pure sounds. Observing all dharmas, all are apart from sound, the boundaries of various languages, they can skillfully understand. The Bodhisattva, regarding sentient beings, understands them all to be like echoes, thus they can deeply understand all sentient beings. The Bodhisattva is good at following, understanding and mastering the path of language, understanding all the various sounds of the world. Understanding the nature of sound, they often dwell in a place of tranquility, understanding the world, everything is like an echo. Just like the path of language, proclaiming various dharmas, sentient beings like to cling to illusory sounds. Just like the appearance of those sounds, the world is also like that, the appearance of sentient beings is also like that, the true Buddha's disciples can clearly awaken. Such a true appearance, is the power of wise patience, making the sound pure and subtle, understanding the world is all in Nirvana (寂滅, extinction). They, in the three times of past, present, and future, understand the path of language, not clinging to illusory sounds, there is no attachment in their heart. With tranquil samadhi (寂靜定意, meditative concentration) for the world, single-mindedly seeking the Bodhi (菩提, enlightenment) of the Buddha, never falsely clinging to the world.
心常欣樂寂滅法。 觀察世間無有餘， 皆悉寂滅無自性， 專求菩提為眾生， 具足智力大慈悲。 不受一切世間生， 亦不解脫於世間， 一切世間無所依， 亦復不離依世間。 解知眾生諸法性， 于彼法性不染著， 于諸眾生無所依， 清凈解脫而無縛。 於一切趣知實性， 世間生死流轉法， 菩薩解法無有二， 于不二法無所著。 其心不住諸世間， 又亦不離於世間， 所行不在世間外， 了知諸法真實相。 譬如水中電光色， 彼色非內亦非外， 菩薩饒益眾生故， 演說世間無真實。 眾生無縛無解脫， 一切世間不可說， 世間非內亦非外， 如彼水中電光像。 如是清凈離垢心， 隨順甚深微妙行， 具足智慧法燈明， 成滿諸愿不退轉。 智慧成就不可量， 常能饒益一切眾， 安立眾生無畏法， 除滅一切諸障礙。 修習甚深法， 饒益一切眾， 此忍增妙智， 具足菩薩行。 深入寂滅法， 諦了悉如化， 示現無量行， 而實無所行。 勝地修菩提， 隨順如化行， 如化常寂滅， 菩薩行亦然。 了知眾生類， 及無量行業， 平等悉如化， 解脫亦如是。 明
【現代漢語翻譯】 現代漢語譯本 內心常常欣喜于寂滅的佛法。 觀察世間萬物，沒有什麼是多餘的，一切都歸於寂滅，沒有自性。 專心追求菩提（覺悟），爲了利益眾生，具備智慧、力量和大慈悲心。 不執著於世間的生起，也不從世間中解脫出來。 一切世間都沒有可以依賴的，但也不脫離世間而存在。 理解眾生諸法的本性，對於這些法性不產生執著。 對於一切眾生沒有依賴，清凈解脫而沒有束縛。 瞭解一切輪迴的真實本性，世間生死的流轉法則。 菩薩理解佛法沒有對立的兩面，對於不二的法性也不執著。 內心不住於世間，也不脫離世間。 所作所為不在世間之外，明瞭諸法的真實相。 譬如水中的電光色彩，那色彩既不在內也不在外。 菩薩爲了利益眾生，闡述世間沒有真實不變的實體。 眾生沒有束縛也沒有解脫，一切世間都無法用言語表達。 世間既不在內也不在外，就像水中電光的影像。 像這樣清凈沒有污垢的心，遵循甚深微妙的修行。 具備智慧，如同法燈般光明，圓滿一切願望，永不退轉。 智慧的成就不可衡量，常常能夠利益一切眾生。 為眾生建立無畏的佛法，消除一切障礙。 修習甚深的佛法，利益一切眾生。 這種忍辱增長微妙的智慧，具足菩薩的修行。 深入寂滅的佛法，明白一切都如幻化一般。 示現無量的行為，實際上沒有真正的行為。 在殊勝的境界中修習菩提，遵循如幻化的修行。 如幻化般常處於寂滅，菩薩的修行也是如此。 瞭解眾生的種類，以及無量的行為。 平等地看待一切都如幻化，解脫也是如此。 明
【English Translation】 English version The mind is always joyful in the Dharma of Nirvana. Observing the world, there is nothing superfluous; all is extinguished, without self-nature. Single-mindedly seeking Bodhi (enlightenment) for the benefit of all beings, possessing wisdom, power, and great compassion. Not clinging to the arising of the world, nor being liberated from the world. All of the world has nothing to rely on, yet it does not exist apart from the world. Understanding the nature of all dharmas of beings, not becoming attached to these natures. Having no reliance on all beings, being purely liberated without bondage. Knowing the true nature of all realms of existence, the laws of the cycle of birth and death in the world. A Bodhisattva understands that the Dharma has no duality, and is not attached to the non-dual nature. The mind does not dwell in the world, nor does it depart from the world. Actions are not outside the world, understanding the true nature of all dharmas. Like the color of lightning in water, that color is neither inside nor outside. Bodhisattvas, for the benefit of beings, explain that the world has no true, unchanging substance. Beings have neither bondage nor liberation; all of the world is beyond description. The world is neither inside nor outside, like the image of lightning in water. Such a pure and undefiled mind follows profound and subtle practices. Possessing wisdom, like the light of the Dharma lamp, fulfilling all wishes, never regressing. The achievement of wisdom is immeasurable, always able to benefit all beings. Establishing the fearless Dharma for beings, eliminating all obstacles. Practicing the profound Dharma, benefiting all beings. This patience increases subtle wisdom, fulfilling the practice of a Bodhisattva. Deeply entering the Dharma of Nirvana, understanding that all is like an illusion. Manifesting immeasurable actions, yet in reality, there are no true actions. Cultivating Bodhi in a superior state, following practices that are like illusions. Like illusions, always in Nirvana; the practice of a Bodhisattva is also like this. Understanding the types of beings, and their immeasurable actions. Equally seeing all as illusions, liberation is also like this. Clear
解三世佛， 一切悉如化， 無量本行愿， 化成諸導師。 大慈悲彌廣， 化眾生清凈， 清凈即是化， 化力持應現。 世間悉虛妄， 菩薩解如化， 化性諸世間， 種種業莊嚴。 變化藏嚴飾， 究竟菩薩行， 隨世諸行業， 種種雜無量。 化是虛妄法， 出生化虛妄， 菩薩所行法， 皆悉離虛妄。 化智海決定， 化印印世間， 化非生滅法， 智慧亦如是。 第十忍明觀， 清凈如虛空， 虛空眾生法， 等觀無別異。 智滿如虛空， 除滅諸障礙， 虛空性無雜， 世間亦如是。 成就空忍力， 如空不可盡， 境界如虛空， 不取虛妄相。 虛空無自性， 虛空不可斷， 虛空無種種， 智力亦如是。 譬如虛空性， 無有初中后， 虛空無異性， 智慧亦如是。 如是正觀法， 皆悉如虛空， 無生亦無滅， 平等觀諸法。 安住虛空法， 廣為十方說， 虛空方便忍， 調伏一切魔。 虛空無自性， 世間亦如是， 有性無性法， 平等如虛空。 一方便莊嚴， 觀世間虛空， 悉知三世法， 猶如虛空性。 菩薩智慧身， 音聲如虛空， 身性亦虛空
【現代漢語翻譯】 現代漢語譯本 理解過去、現在、未來三世諸佛，一切都如幻化一般。 他們以無量的本願和修行，化現為諸位導師。 他們以廣大的慈悲心，教化眾生達到清凈的境界。 這清凈的境界本身也是一種幻化，以幻化的力量來維持應有的顯現。 世間的一切都是虛妄不實的，菩薩理解這一切都如幻化。 幻化的本性遍佈世間，以種種的業力來莊嚴。 這幻化的寶藏裝飾著一切，是菩薩最終的修行。 他們隨順世間的各種行業，展現出種種複雜無量的變化。 幻化是虛妄的法，從虛妄中產生虛妄。 菩薩所修行的法，都是遠離虛妄的。 他們以堅定的幻化智慧之海，以幻化的印記印證世間。 幻化不是生滅之法，智慧也是如此。 第十忍（菩薩修行過程中的第十個階段）能明晰地觀察到，清凈如同虛空。 虛空和眾生的法，平等地觀察，沒有差別。 智慧圓滿如同虛空，能消除一切障礙。 虛空的本性沒有雜染，世間也是如此。 成就空忍的力量，如同虛空一樣不可窮盡。 境界如同虛空，不執取虛妄的表象。 虛空沒有自性，虛空不可斷滅。 虛空沒有種種差別，智慧的力量也是如此。 譬如虛空的本性，沒有開始、中間和結束。 虛空沒有不同的性質，智慧也是如此。 這樣正確地觀察法，一切都如同虛空。 沒有生，也沒有滅，平等地觀察諸法。 安住在虛空的法中，廣為十方眾生宣說。 以虛空方便的忍辱，調伏一切魔障。 虛空沒有自性，世間也是如此。 有自性的法和無自性的法，都平等如同虛空。 以一種方便來莊嚴，觀察世間的虛空。 完全瞭解過去、現在、未來三世的法，都如同虛空的本性。 菩薩的智慧之身，音聲如同虛空。 身體的本性也是虛空。
【English Translation】 English version Understanding the Buddhas of the three times (past, present, and future), all are like illusions. With immeasurable original vows and practices, they transform into various guides. With vast compassion, they teach sentient beings to attain a state of purity. This state of purity itself is also a transformation, using the power of transformation to maintain the appropriate manifestation. All in the world is false and unreal; Bodhisattvas understand that all is like an illusion. The nature of illusion pervades the world, adorned by various karmic forces. This treasure of transformation adorns everything, it is the ultimate practice of Bodhisattvas. They follow the various occupations of the world, displaying countless complex changes. Transformation is a false dharma, from falsehood arises falsehood. The dharma practiced by Bodhisattvas is all free from falsehood. They use the firm sea of wisdom of transformation, using the seal of transformation to certify the world. Transformation is not a dharma of arising and ceasing; wisdom is also like this. The tenth forbearance (the tenth stage in a Bodhisattva's practice) can clearly observe that purity is like space. Space and the dharma of sentient beings are observed equally, without difference. Wisdom is as complete as space, able to eliminate all obstacles. The nature of space has no impurities; the world is also like this. Achieving the power of forbearance of emptiness is like space, inexhaustible. The realm is like space, not clinging to false appearances. Space has no self-nature; space cannot be cut off. Space has no various differences; the power of wisdom is also like this. For example, the nature of space has no beginning, middle, or end. Space has no different nature; wisdom is also like this. Observing the dharma correctly in this way, all is like space. There is no birth, and there is no death; observe all dharmas equally. Dwelling in the dharma of space, widely proclaim it to sentient beings in the ten directions. With the forbearance of skillful means of space, subdue all demonic obstacles. Space has no self-nature; the world is also like this. Dharmas with self-nature and dharmas without self-nature are all equal like space. Adorn with one skillful means, observe the space of the world. Completely understand the dharmas of the three times (past, present, and future), all are like the nature of space. The wisdom body of Bodhisattvas, the sound is like space. The nature of the body is also space.
， 安住虛空智， 是名十種忍， 佛子具足行。 心安住忍力， 廣為十方說， 真佛子善學， 超成智慧力。 法力定智力， 隨順修菩提， 深入此忍門， 成就無礙智， 調伏一切惡， 轉無上法輪。 安住無量法， 一切莫能知， 調御師智海， 菩薩盡原底， 謙下行菩提， 得此深法忍。 妙法清凈意， 悉滿一切愿， 一切眾生類， 諸佛剎微塵， 悉可算其數， 菩薩德難知。 若有真佛子， 成此十種忍， 一切諸眾生， 無能知境界。」◎
大方廣佛華嚴經卷第二十八 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第二十九
東晉天竺三藏佛馱跋陀羅譯◎
心王菩薩問阿僧祇品第二十五
爾時，心王菩薩白佛言：「世尊！所謂：阿僧祇、不可量、無分齊、無周遍、不可數、不可稱量、不可思議、不可說、不可說不可說。世尊！云何阿僧祇乃至不可說不可說耶？」佛告心王菩薩言：「善哉！善哉！善男子！饒益眾生故，乃能問此如來、應供、等正覺，佛智境界甚深之義。善男子！汝今諦聽，我當說之。」
爾時，心王菩薩白佛言：「世尊！唯然善聽。」
【現代漢語翻譯】 現代漢語譯本 安住于如同虛空般無礙的智慧， 這被稱為十種忍（kṣānti，指菩薩修行中對各種困難和侮辱的忍耐），佛子（buddhaputra，指修行佛法的弟子）應具足並實踐。 心安住于忍的力量， 廣泛地為十方世界宣說佛法， 真正的佛子應善於學習， 超越併成就智慧的力量。 以佛法的力量和禪定的智慧， 隨順菩提（bodhi，指覺悟）之道修行， 深入這忍辱之門， 成就無礙的智慧， 調伏一切惡行， 轉動無上的法輪（dharma-cakra，指佛陀的教法）。 安住于無量無邊的佛法， 一切眾生都無法完全瞭解， 如同調御師（指佛陀）的智慧之海， 菩薩（bodhisattva，指發願成佛的修行者）能徹底明瞭其根源， 以謙卑之心修行菩提之道， 從而獲得這深奧的法忍。 以清凈的意念修持妙法， 能圓滿一切願望， 一切眾生種類， 如同諸佛剎土（buddhakṣetra，指佛陀所教化的世界）的微塵般眾多， 都可以被計算其數量， 但菩薩的功德卻難以知曉。 如果有真正的佛子， 成就這十種忍， 一切眾生， 都無法瞭解其境界。」
《大方廣佛華嚴經》卷第二十八 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第二十九
東晉天竺三藏佛馱跋陀羅譯
心王菩薩問阿僧祇品第二十五
爾時，心王菩薩對佛說：「世尊！所謂阿僧祇（asaṃkhya，指極大的數字）、不可量、無分齊、無周遍、不可數、不可稱量、不可思議、不可說、不可說不可說。世尊！什麼是阿僧祇乃至不可說不可說呢？」佛告訴心王菩薩說：「善哉！善哉！善男子！爲了利益眾生，你才能問如來（tathāgata，指佛陀的稱號）、應供（arhat，指值得供養的聖者）、等正覺（samyak-saṃbuddha，指完全覺悟的佛陀），佛智境界如此深奧的意義。善男子！你現在仔細聽，我將為你解說。」
當時，心王菩薩對佛說：「世尊！我將認真聽聞。」
【English Translation】 English version Abiding in the wisdom of emptiness, This is called the ten kinds of forbearance (kṣānti), which a Buddha's child (buddhaputra) should fully possess and practice. The mind abides in the power of forbearance, Widely proclaiming the Dharma to the ten directions, A true Buddha's child should be diligent in learning, Transcending and achieving the power of wisdom. With the power of the Dharma and the wisdom of meditation, Cultivating in accordance with the path of Bodhi (bodhi), Deeply entering this gate of forbearance, Achieving unobstructed wisdom, Subduing all evil deeds, Turning the unsurpassed Dharma wheel (dharma-cakra). Abiding in immeasurable Dharmas, Which all beings cannot fully comprehend, Like the ocean of wisdom of the tamer (referring to the Buddha), Bodhisattvas (bodhisattva) can thoroughly understand its origin, Practicing the path of Bodhi with humility, Thus obtaining this profound forbearance of the Dharma. With a pure mind practicing the wonderful Dharma, One can fulfill all wishes, All kinds of sentient beings, As numerous as the dust particles in all Buddha-lands (buddhakṣetra), Can be counted in number, But the merits of a Bodhisattva are difficult to know. If there is a true Buddha's child, Who achieves these ten kinds of forbearance, All sentient beings, Will not be able to know their realm.」
The Avatamsaka Sutra, Scroll 28 Taisho Tripitaka Vol. 09, No. 0278, The Avatamsaka Sutra
The Avatamsaka Sutra, Scroll 29
Translated by Tripiṭaka Master Buddhabhadra of Eastern Jin
Chapter 25: The Bodhisattva Mind King Asks About Asamkhya
At that time, the Bodhisattva Mind King said to the Buddha, 'World Honored One! What is called asamkhya (asaṃkhya), immeasurable, without limit, without pervasion, uncountable, unquantifiable, inconceivable, unspeakable, and unspeakable unspeakable? World Honored One! What is asamkhya and so on, up to unspeakable unspeakable?' The Buddha said to the Bodhisattva Mind King, 'Excellent! Excellent! Good man! Because of benefiting sentient beings, you are able to ask about the profound meaning of the realm of the wisdom of the Tathagata (tathāgata), the Arhat (arhat), the Samyak-sambuddha (samyak-saṃbuddha). Good man! Now listen carefully, I will explain it to you.'
At that time, the Bodhisattva Mind King said to the Buddha, 'World Honored One! I will listen attentively.'
佛告心王菩薩言：「百千百千名一拘梨；拘梨拘梨名一不變；不變不變名一那由他；那由他那由他名一鞞婆邏；鞞婆邏鞞婆邏名一作；作作名一來；來來名一勝；勝勝名一複次；複次複次名一阿婆邏；阿婆邏阿婆邏名一得勝；得勝得勝名一分界；分界分界名一充滿；充滿充滿名一量；量量名一解；解解名一此解；此解此解名一離欲；離欲離欲名一舍；舍舍名一聚；聚聚名一通；通通名一頻申；頻申頻申名一網；網網名一眾流；眾流眾流名一出；出出名一分；分分名一分別；分別分別名一稱；稱稱名一持；持持名一不顛倒；不顛倒不顛倒名一不幡；不幡不幡名一正；正正名一慧；慧慧名一第一；第一第一名一覺；覺覺名一毗遮妒；毗遮妒毗遮妒名一極高；極高極高名一妙；妙妙名一邏婆；邏婆邏婆名一訶梨婆；訶梨婆訶梨婆名一解脫；解脫解脫名一黃；黃黃名一訶梨那；訶梨那訶梨那名一因；因因名一賢覺；賢覺賢覺名一明相；明相明相名一摩樓陀；摩樓陀摩樓陀名一忍；忍忍名一枝；枝枝名一摩樓摩；摩樓摩摩樓摩名一等；等等名一離疑；離疑離疑名一種；種種名一不放逸；不放逸不放逸名一摩多羅；摩多羅摩多羅名一動；動動名一到；到到名一說；說說名一白；白白名一了別；了別了別名一究竟；究竟究竟名
【現代漢語翻譯】 現代漢語譯本：佛告訴心王菩薩說：『百千個百千叫做一拘梨（kuli，數量單位）；拘梨拘梨叫做一不變；不變不變叫做一那由他（nayuta，數量單位）；那由他那由他叫做一鞞婆邏（vibala，數量單位）；鞞婆邏鞞婆邏叫做一作；作作叫做一來；來來叫做一勝；勝勝叫做一複次；複次複次叫做一阿婆邏；阿婆邏阿婆邏叫做一得勝；得勝得勝叫做一分界；分界分界叫做一充滿；充滿充滿叫做一量；量量叫做一解；解解叫做一此解；此解此解叫做一離欲；離欲離欲叫做一舍；舍舍叫做一聚；聚聚叫做一通；通通叫做一頻申；頻申頻申叫做一網；網網叫做一眾流；眾流眾流叫做一出；出出叫做一分；分分叫做一分別；分別分別叫做一稱；稱稱叫做一持；持持叫做一不顛倒；不顛倒不顛倒叫做一不幡；不幡不幡叫做一正；正正叫做一慧；慧慧叫做一第一；第一第一叫做一覺；覺覺叫做一毗遮妒；毗遮妒毗遮妒叫做一極高；極高極高叫做一妙；妙妙叫做一邏婆；邏婆邏婆叫做一訶梨婆；訶梨婆訶梨婆叫做一解脫；解脫解脫叫做一黃；黃黃叫做一訶梨那；訶梨那訶梨那叫做一因；因因叫做一賢覺；賢覺賢覺叫做一明相；明相明相叫做一摩樓陀；摩樓陀摩樓陀叫做一忍；忍忍叫做一枝；枝枝叫做一摩樓摩；摩樓摩摩樓摩叫做一等；等等叫做一離疑；離疑離疑叫做一種；種種叫做一不放逸；不放逸不放逸叫做一摩多羅；摩多羅摩多羅叫做一動；動動叫做一到；到到叫做一說；說說叫做一白；白白叫做一了別；了別了別叫做一究竟；究竟究竟叫做』
【English Translation】 English version: The Buddha said to Bodhisattva Heart King: 『A hundred thousand times a hundred thousand is called one kuli (a unit of quantity); kuli kuli is called one unchangeable; unchangeable unchangeable is called one nayuta (a unit of quantity); nayuta nayuta is called one vibala (a unit of quantity); vibala vibala is called one action; action action is called one coming; coming coming is called one victory; victory victory is called one further; further further is called one apavara; apavara apavara is called one triumph; triumph triumph is called one boundary; boundary boundary is called one full; full full is called one measure; measure measure is called one understanding; understanding understanding is called this understanding; this understanding this understanding is called one detachment; detachment detachment is called one relinquishment; relinquishment relinquishment is called one gathering; gathering gathering is called one penetration; penetration penetration is called one frequent movement; frequent movement frequent movement is called one net; net net is called one multitude of flows; multitude of flows multitude of flows is called one emergence; emergence emergence is called one division; division division is called one distinction; distinction distinction is called one name; name name is called one holding; holding holding is called one non-inversion; non-inversion non-inversion is called one non-banner; non-banner non-banner is called one right; right right is called one wisdom; wisdom wisdom is called one first; first first is called one awakening; awakening awakening is called one vicatu; vicatu vicatu is called one supreme; supreme supreme is called one subtle; subtle subtle is called one lava; lava lava is called one hariva; hariva hariva is called one liberation; liberation liberation is called one yellow; yellow yellow is called one harina; harina harina is called one cause; cause cause is called one wise awakening; wise awakening wise awakening is called one clear sign; clear sign clear sign is called one maruta; maruta maruta is called one patience; patience patience is called one branch; branch branch is called one maruma; maruma maruma is called one equal; equal equal is called one freedom from doubt; freedom from doubt freedom from doubt is called one kind; kind kind is called one non-negligence; non-negligence non-negligence is called one matara; matara matara is called one movement; movement movement is called one arrival; arrival arrival is called one saying; saying saying is called one white; white white is called one discernment; discernment discernment is called one ultimate; ultimate ultimate is called』
一清涼；清涼清涼名一阿羅；阿羅阿羅名一潮；潮潮名一油；油油名一祇邏；祇邏祇邏名一味；味味名一泥邏；泥邏泥邏名一戲；戲戲名一斯羅；斯羅斯羅名一聚沫；聚沫聚沫名一彌羅；彌羅彌羅名一堅固；堅固堅固名一風；風風名一滿；滿滿名一不可稱量；不可稱量不可稱量名一根；根根名一微細；微細微細名一蓮華；蓮華蓮華名一摩伽婆；摩伽婆摩伽婆名一不可度；不可度不可度名一醯樓；醯樓醯樓名一語；語語名一劫；劫劫名一婆婆；婆婆婆婆名一間；間間名一無間；無間無間名一離垢；離垢離垢名一實勝；實勝實勝名一彌羅覆；彌羅覆彌羅覆名一遮摩羅；遮摩羅遮摩羅名一法；法法名一波羅摩馱；波羅摩馱波羅摩馱名一決定；決定決定名一流轉；流轉流轉名一廣說；廣說廣說名一無盡；無盡無盡名一等真實；等真實等真實名一無我；無我無我名一阿槃陀；阿槃陀阿槃陀名一青蓮華；青蓮華青蓮華名一數；數數名一趣；趣趣名一受；受受名一阿僧祇；阿僧祇阿僧祇名一阿僧祇轉；阿僧祇轉阿僧祇轉名一無量；無量無量名一無量轉；無量轉無量轉名一無分齊；無分齊無分齊名一無分齊轉；無分齊轉無分齊轉名一無周遍；無周遍無周遍名一無周遍轉；無周遍轉無周遍轉名一無數；無數無數名一無數轉；無數轉無數轉
【現代漢語翻譯】 現代漢語譯本 一清涼（指清涼的境界）；清涼清涼名為一阿羅（阿羅漢的簡稱）；阿羅阿羅名為一潮（像潮水一樣涌動）；潮潮名為一油（像油一樣潤澤）；油油名為一祇邏（一種樹木）；祇邏祇邏名為一味（味道）；味味名為一泥邏（一種藍色）；泥邏泥邏名為一戲（遊戲）；戲戲名為一斯羅（一種樂器）；斯羅斯羅名為一聚沫（像泡沫一樣）；聚沫聚沫名為一彌羅（一種山）；彌羅彌羅名為一堅固（堅不可摧）；堅固堅固名為一風（風）；風風名為一滿（充滿）；滿滿名為一不可稱量（無法衡量）；不可稱量不可稱量名為一根（根基）；根根名為一微細（極其細微）；微細微細名為一蓮華（蓮花）；蓮華蓮華名為一摩伽婆（一種神）；摩伽婆摩伽婆名為一不可度（無法度量）；不可度不可度名為一醯樓（一種鳥）；醯樓醯樓名為一語（語言）；語語名為一劫（時間單位）；劫劫名為一婆婆（一種樹木）；婆婆婆婆名為一間（間隔）；間間名為一無間（沒有間隔）；無間無間名為一離垢（沒有污垢）；離垢離垢名為一實勝（真實殊勝）；實勝實勝名為一彌羅覆（被彌羅山覆蓋）；彌羅覆彌羅覆名為一遮摩羅（一種拂塵）；遮摩羅遮摩羅名為一法（佛法）；法法名為一波羅摩馱（至高無上）；波羅摩馱波羅摩馱名為一決定（確定無疑）；決定決定名為一流轉（輪迴）；流轉流轉名為一廣說（廣泛宣說）；廣說廣說名為一無盡（沒有盡頭）；無盡無盡名為一等真實（平等真實）；等真實等真實名為一無我（沒有自我）；無我無我名為一阿槃陀（一種束縛）；阿槃陀阿槃陀名為一青蓮華（青色的蓮花）；青蓮華青蓮華名為一數（數量）；數數名為一趣（趨向）；趣趣名為一受（感受）；受受名為一阿僧祇（無數）；阿僧祇阿僧祇名為一阿僧祇轉（無數的轉變）；阿僧祇轉阿僧祇轉名為一無量（沒有限量）；無量無量名為一無量轉（無量的轉變）；無量轉無量轉名為一無分齊（沒有界限）；無分齊無分齊名為一無分齊轉（沒有界限的轉變）；無分齊轉無分齊轉名為一無周遍（沒有周遍）；無周遍無周遍名為一無周遍轉（沒有周遍的轉變）；無周遍轉無周遍轉名為一無數（無數）；無數無數名為一無數轉（無數的轉變）
【English Translation】 English version One coolness; coolness coolness is called one Arhat (a perfected being); Arhat Arhat is called one tide; tide tide is called one oil; oil oil is called one Gila (a type of tree); Gila Gila is called one taste; taste taste is called one Nila (a blue color); Nila Nila is called one play; play play is called one Sila (a musical instrument); Sila Sila is called one foam; foam foam is called one Meru (a mountain); Meru Meru is called one firm; firm firm is called one wind; wind wind is called one full; full full is called one immeasurable; immeasurable immeasurable is called one root; root root is called one subtle; subtle subtle is called one lotus; lotus lotus is called one Maghava (a deity); Maghava Maghava is called one immeasurable; immeasurable immeasurable is called one Hila (a type of bird); Hila Hila is called one speech; speech speech is called one kalpa (an eon); kalpa kalpa is called one Bhava (a type of tree); Bhava Bhava is called one interval; interval interval is called one uninterrupted; uninterrupted uninterrupted is called one free from defilement; free from defilement free from defilement is called one truly superior; truly superior truly superior is called one Meru covered; Meru covered Meru covered is called one Chamara (a fly-whisk); Chamara Chamara is called one Dharma (Buddhist teachings); Dharma Dharma is called one Paramartha (ultimate truth); Paramartha Paramartha is called one definite; definite definite is called one transmigration; transmigration transmigration is called one extensive explanation; extensive explanation extensive explanation is called one endless; endless endless is called one equally true; equally true equally true is called one no-self; no-self no-self is called one Apanda (a type of bondage); Apanda Apanda is called one blue lotus; blue lotus blue lotus is called one number; number number is called one tendency; tendency tendency is called one feeling; feeling feeling is called one Asamkhya (countless); Asamkhya Asamkhya is called one Asamkhya turning; Asamkhya turning Asamkhya turning is called one immeasurable; immeasurable immeasurable is called one immeasurable turning; immeasurable turning immeasurable turning is called one without limit; without limit without limit is called one without limit turning; without limit turning without limit turning is called one without pervasion; without pervasion without pervasion is called one without pervasion turning; without pervasion turning without pervasion turning is called one countless; countless countless is called one countless turning
名一不可稱；不可稱不可稱名一不可稱轉；不可稱轉不可稱轉名一不可思議；不可思議不可思議名一不可思議轉；不可思議轉不可思議轉名一不可量；不可量不可量名一不可量轉；不可量轉不可量轉名一不可說；不可說不可說名一不可說轉；不可說轉不可說轉名一不可說轉轉。」
爾時，世尊為心王菩薩以偈頌曰：
「不可言說不可說， 充滿一切不可說， 不可言說諸劫中， 說不可說不可盡。 不可言說諸佛剎， 皆悉盡末為微塵， 悉於一一微塵中， 演說一切不可說。 悉能善於一念中， 說不可說諸世界， 不可稱說諸劫中， 唸唸次第而演說。 不可說劫猶可盡， 而不可說不可盡， 悉於一一微塵中， 分別演說不可說。 不可說劫猶可盡， 而不可說不可盡， 不可言說微塵中， 悉有不可說眾生。 皆共讚歎普賢德， 猶尚不能令窮盡， 設使一微毛端處， 有不可說諸普賢。 彼諸一切普賢等， 說不可說不能盡， 如一微細毛端處， 十方世界亦如是。 于彼一一毛端處， 置不可說諸佛剎， 毛端能量虛空盡， 而說佛剎不可盡。 于彼一一毛道中， 種種無量諸佛剎， 有同類者不可說， 亦有異類不
【現代漢語翻譯】 現代漢語譯本 一個名稱是不可稱的；不可稱的再不可稱，名稱是不可稱轉；不可稱轉再不可稱轉，名稱是不可思議的；不可思議的再不可思議，名稱是不可思議轉；不可思議轉再不可思議轉，名稱是不可量的；不可量的再不可量，名稱是不可量轉；不可量轉再不可量轉，名稱是不可說的；不可說的再不可說，名稱是不可說轉；不可說轉再不可說轉，名稱是不可說轉轉。
那時，世尊為心王菩薩以偈頌說：
『不可言說不可說，充滿一切不可說， 不可言說諸劫中，說不可說不可盡。 不可言說諸佛剎（佛的國土），皆悉盡末為微塵， 悉於一一微塵中，演說一切不可說。 悉能善於一念中，說不可說諸世界， 不可稱說諸劫中，唸唸次第而演說。 不可說劫猶可盡，而不可說不可盡， 悉於一一微塵中，分別演說不可說。 不可說劫猶可盡，而不可說不可盡， 不可言說微塵中，悉有不可說眾生。 皆共讚歎普賢（菩薩名）德，猶尚不能令窮盡， 設使一微毛端處，有不可說諸普賢。 彼諸一切普賢等，說不可說不能盡， 如一微細毛端處，十方世界亦如是。 于彼一一毛端處，置不可說諸佛剎， 毛端能量虛空盡，而說佛剎不可盡。 于彼一一毛道中，種種無量諸佛剎， 有同類者不可說，亦有異類不'
【English Translation】 English version One name is inexpressible; inexpressible upon inexpressible, the name is inexpressible-transformed; inexpressible-transformed upon inexpressible-transformed, the name is inconceivable; inconceivable upon inconceivable, the name is inconceivable-transformed; inconceivable-transformed upon inconceivable-transformed, the name is immeasurable; immeasurable upon immeasurable, the name is immeasurable-transformed; immeasurable-transformed upon immeasurable-transformed, the name is unspeakable; unspeakable upon unspeakable, the name is unspeakable-transformed; unspeakable-transformed upon unspeakable-transformed, the name is unspeakable-transformed-transformed.
At that time, the World Honored One spoke the following verses for the Bodhisattva Heart King:
'Inexpressible, inexpressible, filling all that is inexpressible, Throughout inexpressible kalpas (eons), speaking of the inexpressible is inexhaustible. Inexpressible Buddha-lands (Buddha's realms), all reduced to dust motes, In each and every dust mote, expounding all that is inexpressible. Able to skillfully, in a single thought, speak of inexpressible worlds, Throughout incalculable kalpas, expounding in successive thoughts. Inexpressible kalpas may be exhausted, yet the inexpressible is inexhaustible, In each and every dust mote, separately expounding the inexpressible. Inexpressible kalpas may be exhausted, yet the inexpressible is inexhaustible, In inexpressible dust motes, there are all inexpressible beings. All together praising the virtues of Samantabhadra (a Bodhisattva), still cannot exhaust them, Suppose at the tip of a single fine hair, there are inexpressible Samantabhadras. All those Samantabhadras, speaking of the inexpressible, cannot exhaust it, Like the tip of a single fine hair, so are the ten directions of the world. At each and every hair tip, placing inexpressible Buddha-lands, The hair tip could measure the void, yet speaking of Buddha-lands is inexhaustible. Within each and every hair pore, various immeasurable Buddha-lands, Some are of the same kind, inexpressible, and some are not.'
可說， 于彼一一毛道中， 有不可說凈佛剎， 以不可說莊嚴具， 莊嚴彼彼諸佛剎， 于彼一一毛道中， 演出名身不可說， 于彼一一諸名身， 廣宣無量諸佛名， 一一如來自身中， 變化毛孔不可說， 于彼一一毛孔中， 出生異色不可說， 于彼一一異色中， 放妙光明不可說， 于彼一一光明中， 出寶蓮華不可說， 于彼一一寶蓮華， 各有寶葉不可說， 于彼一一寶蓮葉， 有微妙色不可說， 于彼一一妙色中， 出生蓮華不可說， 于彼一一蓮華中， 各放光明不可說， 于彼一一光明中， 出生凈月不可說， 于彼一一諸月中， 復出凈月不可說， 于彼一一凈月中， 出凈光明不可說， 于彼一一光明中， 出不可說明凈日， 于彼一一諸日中， 出不可說凈妙色， 于彼一一妙色中， 出不可說凈光明， 于彼凈妙光明中， 出不可說師子座， 不可言說莊嚴具， 出不可說凈光明， 于彼一一光明中， 出不可說異妙色， 于彼一一妙色中， 出不可說明凈寶， 于彼一一明凈寶， 出不可說不可說， 金剛寶藏如須彌， 清凈具足而莊嚴。 于彼一寶須彌中， 有不可說不
【現代漢語翻譯】 現代漢語譯本 可以這樣說，在每一根毛孔中，都有不可言說的清凈佛剎（佛的國土），用不可言說的莊嚴之物，來莊嚴那些佛剎。在每一根毛孔中，都展現出不可言說的名號，在每一個名號中，都廣泛宣說無量諸佛的名號。每一位如來（佛的稱號）自身中，都變化出不可言說的毛孔，在每一個毛孔中，都生出不可言說的異色，在每一種異色中，都放出不可言說的美妙光明，在每一道光明中，都出現不可言說的寶蓮花，在每一朵寶蓮花上，都有不可言說的寶葉，在每一片寶蓮葉上，都有不可言說的微妙色彩，在每一種微妙色彩中，都生出不可言說的蓮花，在每一朵蓮花中，都放出不可言說的光明，在每一道光明中，都出現不可言說的清凈月亮，在每一輪月亮中，又出現不可言說的清凈月亮，在每一輪清凈月亮中，都發出不可言說的清凈光明，在每一道光明中，都出現不可言說的清凈太陽，在每一輪太陽中，都發出不可言說的清凈美妙色彩，在每一種美妙色彩中，都發出不可言說的清凈光明，在那清凈美妙的光明中，都出現不可言說的獅子座，不可言說的莊嚴之物，發出不可言說的清凈光明，在每一道光明中，都出現不可言說的奇異美妙色彩，在每一種美妙色彩中，都出現不可言說的清凈寶物，在每一件清凈寶物中，都出現不可言說又不可言說的金剛寶藏，如同須彌山（佛教中的聖山），清凈具足而莊嚴。在那一座寶須彌山中，有不可言說的不……
【English Translation】 English version It can be said that, in each and every pore, there are unspeakable pure Buddha lands (Buddha's realms), adorned with unspeakable ornaments. In each and every pore, unspeakable names are manifested, and in each name, the names of countless Buddhas are widely proclaimed. In each Tathagata (an epithet of the Buddha) himself, unspeakable pores are transformed, and in each pore, unspeakable different colors arise. In each different color, unspeakable wondrous light is emitted. In each ray of light, unspeakable precious lotuses appear. On each precious lotus, there are unspeakable precious leaves. On each precious lotus leaf, there are unspeakable subtle colors. In each subtle color, unspeakable lotuses arise. In each lotus, unspeakable light is emitted. In each ray of light, unspeakable pure moons appear. In each moon, unspeakable pure moons appear again. In each pure moon, unspeakable pure light is emitted. In each ray of light, unspeakable pure suns appear. In each sun, unspeakable pure and wondrous colors are emitted. In each wondrous color, unspeakable pure light is emitted. In that pure and wondrous light, unspeakable lion thrones appear. Unspeakable ornaments emit unspeakable pure light. In each ray of light, unspeakable unique and wondrous colors appear. In each wondrous color, unspeakable pure treasures appear. In each pure treasure, unspeakable and unspeakable Vajra (diamond) treasures appear, like Mount Sumeru (a sacred mountain in Buddhism), pure, complete, and adorned. In that one precious Mount Sumeru, there are unspeakable not...
可說， 微妙殊特諸佛剎， 清凈具足而莊嚴。 如此一寶須彌山， 一切須彌亦如是， 悉有無量不可說， 具足清凈諸佛剎。 是不可說不可說， 皆悉分別不可說， 攝取不可言說轉， 出生光明不可說， 于彼一一光明中， 出生諸佛不可說， 彼諸一切如來等， 說不可說清凈偈， 彼偈悉于唸唸中， 說不可說真實諦， 示現一切未來際， 如來智慧無窮盡。 彼諸一一如來等， 出不可說梵音聲， 于彼一一梵音中， 轉不可說凈法輪， 于彼一一法輪中， 雨不可說修多羅， 于彼一一修多羅， 分別諸法不可說， 于彼一一諸法中， 又說諸法不可說， 又復于彼諸法中， 說眾生依不可說。 又於一一毛道中， 不可說劫說正法， 如彼一微毛端處， 一切十方亦如是。 不可稱說無礙心， 變化諸佛不可說， 彼諸一一化如來， 所出變化不可說， 彼諸一切所變化， 遍游佛剎不可說， 不可稱說變化身， 種種妙色而莊嚴。 彼不可說佛世界， 分別一切諸眾生， 清凈一切眾生類， 度脫一切諸群生。 莊嚴莊嚴不可說， 成就神力不可說， 清凈自在不可說， 應現眾生不
【現代漢語翻譯】 現代漢語譯本 可以說， 微妙殊勝的諸佛剎土（佛的國土），清凈圓滿而莊嚴。 像這樣一座寶貴的須彌山（佛教宇宙觀中的中心山），一切須彌山也都是如此， 都具有無量不可言說的，具足清凈的諸佛剎土。 這些不可言說又不可言說的佛剎，都可以分別地不可言說， 攝取不可言說的運轉，出生不可言說的光明， 在那一一光明中，出生不可言說的諸佛， 那些一切如來等，說不可言說的清凈偈頌， 那些偈頌在每一個念頭中，說不可言說的真實諦理， 示現一切未來際，如來的智慧無窮無盡。 那些一一如來等，發出不可言說的梵音聲（清凈的聲音）， 在那一一梵音中，轉不可言說的清凈法輪（佛法的教義）， 在那一一法輪中，降下不可言說的修多羅（佛經）， 在那一一修多羅中，分別諸法不可言說， 在那一一諸法中，又說諸法不可言說， 又在那些諸法中，說眾生所依的不可言說。 又在每一個毛孔中，用不可言說的劫數說正法， 就像那一微小的毛端之處，一切十方世界也是如此。 不可稱說無礙的心，變化諸佛不可言說， 那些一一變化的如來，所出的變化不可言說， 那些一切所變化的身，遍游佛剎不可言說， 不可稱說變化的身，用種種美妙的色彩來莊嚴。 那些不可言說的佛世界，分別一切諸眾生， 清凈一切眾生種類，度脫一切諸群生。 莊嚴又莊嚴不可言說，成就神力不可言說， 清凈自在不可言說，應現眾生不
【English Translation】 English version It can be said, The subtle and extraordinary Buddha-lands (Buddha's realms) are pure, complete, and adorned. Like this one precious Mount Sumeru (the central mountain in Buddhist cosmology), all Mount Sumerus are also like this, All possess immeasurable and ineffable, complete and pure Buddha-lands. These ineffable and ineffable Buddha-lands can each be ineffably distinguished, Embracing ineffable transformations, giving rise to ineffable light, Within each of those lights, ineffable Buddhas are born, All those Tathagatas (Buddhas) and others, speak ineffable pure verses, Those verses, in every thought, speak ineffable true principles, Revealing all future times, the wisdom of the Tathagata is endless. Each of those Tathagatas and others, emit ineffable Brahma sounds (pure sounds), Within each of those Brahma sounds, they turn the ineffable pure Dharma wheel (teachings of Buddhism), Within each of those Dharma wheels, they rain down ineffable Sutras (Buddhist scriptures), Within each of those Sutras, they distinguish the ineffable Dharmas (teachings), Within each of those Dharmas, they again speak of the ineffable Dharmas, And within those Dharmas, they speak of the ineffable upon which beings rely. Also, in each pore, they speak the true Dharma for ineffable kalpas (eons), Just like that tiny tip of a hair, all the ten directions are also like this. The immeasurable and unobstructed mind, transforms ineffable Buddhas, Each of those transformed Tathagatas, the transformations they produce are ineffable, All those transformed bodies, travel throughout the ineffable Buddha-lands, The immeasurable transformed bodies, are adorned with various wonderful colors. Those ineffable Buddha-worlds, distinguish all sentient beings, Purify all kinds of sentient beings, liberate all living beings. Adornment upon adornment is ineffable, the attainment of divine powers is ineffable, Pure and free is ineffable, appearing to sentient beings not
可說， 神力自在不可說， 智慧境界不可說， 不可稱說神力持， 普轉世間令清凈。 不可說凈方便法， 說修多羅不可說， 于彼一一修多羅， 攝諸佛法不可說， 于彼一一凈法中， 復說正法不可說， 于彼一一諸法中， 說不可說決定法， 于彼一一決定中， 說不可說眾生依， 不可稱說種類法， 不可稱說種類心， 不可稱說非類法， 不可稱說非類心， 不可稱說非類根， 不可稱說非類語， 彼悉能于唸唸中， 調伏眾生不可說。 不可稱說自在力， 應現眾生不可說， 彼不可說應化時， 或有同類不同類， 菩薩皆悉分別知， 諸明算者不能數。 菩薩於一毛端處， 安置佛剎不可說， 或有微細或廣狹， 凈穢無量不可說， 于彼一一佛剎中， 復有佛剎不可說， 菩薩皆悉分別知， 如是佛剎不可說。 一毛端處無量剎， 而於其中不迫迮， 微小毛端亦不大， 悉容彌廣諸佛剎， 不令佛剎有雜亂， 形相如本而無異， 一佛剎有無量剎， 一切佛剎亦如是。 一毛端處悉容受， 如虛空等無量剎， 佛剎形相不可說， 一毛端處各殊別， 入於一毫毛道中， 次第悉入不
【現代漢語翻譯】 現代漢語譯本 可以說， 神力的自在是不可言說的，智慧的境界是不可言說的， 不可稱量述說的神力支援著，普遍地轉變世間使其清凈。 不可言說的清凈方便法，所說的修多羅（Sutra，佛經）是不可言說的， 在那每一個修多羅中，所包含的諸佛法是不可言說的， 在那每一個清凈的法中，又宣說的正法是不可言說的， 在那每一個諸法中，所說的不可言說的決定法， 在那每一個決定中，所說的不可言說的眾生所依， 不可稱量述說的種類法，不可稱量述說的種類心， 不可稱量述說的非種類法，不可稱量述說的非種類心， 不可稱量述說的非種類根，不可稱量述說的非種類語， 他們都能在每一個念頭中，調伏不可言說的眾生。 不可稱量述說的自在力量，應現的眾生是不可言說的， 在他們不可言說的應化之時，或者有同類的，或者有不同類的， 菩薩都能夠分別知曉，那些精通算術的人也無法計數。 菩薩在一個毛端的微小之處，安置不可言說的佛剎（Buddha-ksetra，佛的國土）， 或者有微細的，或者有廣大的，清凈的或污穢的，無量是不可言說的， 在那每一個佛剎中，又有不可言說的佛剎， 菩薩都能夠分別知曉，這樣的佛剎是不可言說的。 一個毛端之處容納無量的佛剎，而在其中並不擁擠， 微小的毛端也不會因此而變大，完全容納廣闊無邊的諸佛剎， 不使佛剎之間有雜亂，它們的形狀和原來一樣沒有差異， 一個佛剎中有無量的佛剎，一切佛剎也都是這樣。 一個毛端之處完全容納，如同虛空一樣無量的佛剎， 佛剎的形狀是不可言說的，在一個毛端之處各自不同， 進入一根毫毛的通道中，次第地全部進入，不
【English Translation】 English version It can be said, The divine power's freedom is inexpressible, the realm of wisdom is inexpressible, The immeasurable divine power supports, universally transforming the world to make it pure. The inexpressible pure expedient methods, the Sutras (Buddha's scriptures) spoken are inexpressible, In each of those Sutras, the Dharma of all Buddhas contained is inexpressible, In each of those pure Dharmas, the Right Dharma further proclaimed is inexpressible, In each of those Dharmas, the inexpressible definitive Dharma spoken, In each of those definitives, the inexpressible reliance of sentient beings spoken, The immeasurable kinds of Dharma, the immeasurable kinds of mind, The immeasurable non-kinds of Dharma, the immeasurable non-kinds of mind, The immeasurable non-kinds of roots, the immeasurable non-kinds of speech, They are all able to, in every thought, subdue inexpressible sentient beings. The immeasurable power of freedom, the sentient beings manifested are inexpressible, At the time of their inexpressible manifestations, there are those of the same kind, and those of different kinds, Bodhisattvas are all able to discern, those skilled in calculation cannot count them. Bodhisattvas, at the tiny point of a single hair, place inexpressible Buddha-ksetras (Buddha lands), Some are subtle, some are vast, pure or impure, the immeasurable is inexpressible, In each of those Buddha-ksetras, there are again inexpressible Buddha-ksetras, Bodhisattvas are all able to discern, such Buddha-ksetras are inexpressible. A single hair tip accommodates immeasurable ksetras, and within them, there is no crowding, The tiny hair tip does not become larger, fully accommodating the vast and boundless Buddha-ksetras, Not causing disorder among the Buddha-ksetras, their forms are as they originally were, without difference, One Buddha-ksetra contains immeasurable ksetras, and all Buddha-ksetras are like this. A single hair tip fully accommodates, like the void, immeasurable ksetras, The forms of the Buddha-ksetras are inexpressible, at a single hair tip, each is distinct, Entering the path of a single hair, sequentially all enter, not
可說， 毛道攝取不可說， 毛道亦無究竟滿。 次第劫入不可說， 常能攝取不可說， 種種方便不可說， 度脫眾生不可說， 具足攝取是方便， 境界無量不可說， 菩薩深入不可說， 是名深入不可說。 意根深廣不可說， 遍游諸方不可說， 勇猛精進不可說， 具足自在不可說， 彼諸大愿不可說， 所得功德不可說， 彼諸境界不可說， 能究竟度不可說。 菩薩身業不可說， 口業清凈不可說， 意業清凈不可說， 清凈解脫不可說， 清凈智慧不可說， 微妙奇特不可說， 方便深入不可說， 除滅疑惑不可說， 勇猛精進不可說， 深入正法不可說， 甚深三昧不可說， 究竟彼岸不可說， 一切眾生不可說， 一切佛剎不可說。 諸眾生身不可說， 眾生希望不可說， 彼諸業報不可說， 知眾生欲不可說， 知眾生性不可說， 分別眾生不可說， 彼應化時不可說， 隨所出處不可說， 隨方便道不可說， 彼諸出者不可說， 無上智慧不可說， 彼方便道不可說， 彼諸所說不可說， 一切轉時不可說， 如是成就大慈悲， 饒益一切諸世間。 應現色像不可說， 游諸佛剎不
【現代漢語翻譯】 現代漢語譯本 可以說，菩薩以毛孔道攝取不可言說的境界，毛孔道本身也沒有究竟圓滿的時候。 菩薩次第經歷不可言說的劫數，常常能夠攝取不可言說的境界。 菩薩以種種不可言說的方便法門，度脫不可言說的眾生。 菩薩具足攝取這些方便法門，其境界無量無邊，不可言說。 菩薩深入不可言說的境界，這被稱為深入不可言說的境界。 菩薩的意根深廣，不可言說，能夠遍游諸方，不可言說。 菩薩勇猛精進，不可言說，具足自在，不可言說。 菩薩的那些大愿，不可言說，所獲得的功德，不可言說。 菩薩的那些境界，不可言說，能夠究竟度脫眾生，不可言說。 菩薩的身業，不可言說，口業清凈，不可言說。 菩薩的意業清凈，不可言說，清凈解脫，不可言說。 菩薩的清凈智慧，不可言說，微妙奇特，不可言說。 菩薩以方便深入，不可言說，除滅疑惑，不可言說。 菩薩勇猛精進，不可言說，深入正法，不可言說。 菩薩的甚深三昧（samadhi，禪定），不可言說，究竟到達彼岸，不可言說。 一切眾生，不可言說，一切佛剎（Buddha-ksetra，佛的國土），不可言說。 諸眾生的身體，不可言說，眾生的希望，不可言說。 眾生的那些業報，不可言說，了知眾生的慾望，不可言說。 了知眾生的根性，不可言說，分別眾生，不可言說。 菩薩應化之時，不可言說，隨所出現之處，不可言說。 菩薩隨順方便之道，不可言說，那些出現者，不可言說。 菩薩的無上智慧，不可言說，那些方便之道，不可言說。 菩薩所說的那些法，不可言說，一切轉化的時機，不可言說。 菩薩如此成就大慈悲，饒益一切諸世間。 菩薩應現的色像，不可言說，遊歷諸佛剎，不可言說。
【English Translation】 English version It can be said that Bodhisattvas take in the ineffable realms through their pores, and even the pores themselves are not ultimately complete. Bodhisattvas sequentially enter ineffable kalpas (aeons), and are always able to take in the ineffable realms. Bodhisattvas use various ineffable skillful means to liberate ineffable sentient beings. Bodhisattvas fully take in these skillful means, their realms are immeasurable and ineffable. Bodhisattvas deeply enter the ineffable realms, and this is called deeply entering the ineffable. The Bodhisattvas' mind-roots are profound and vast, ineffable, and they can travel everywhere, ineffable. Bodhisattvas are courageous and diligent, ineffable, and possess complete freedom, ineffable. Those great vows of the Bodhisattvas are ineffable, and the merits they obtain are ineffable. Those realms of the Bodhisattvas are ineffable, and their ability to ultimately liberate beings is ineffable. The Bodhisattvas' bodily actions are ineffable, their speech is pure, ineffable. The Bodhisattvas' mental actions are pure, ineffable, their pure liberation is ineffable. The Bodhisattvas' pure wisdom is ineffable, subtle and wondrous, ineffable. Bodhisattvas deeply enter through skillful means, ineffable, and eliminate doubts, ineffable. Bodhisattvas are courageous and diligent, ineffable, and deeply enter the true Dharma, ineffable. The Bodhisattvas' profound samadhi (meditative absorption) is ineffable, and their ultimate arrival at the other shore is ineffable. All sentient beings are ineffable, and all Buddha-ksetras (Buddha-fields) are ineffable. The bodies of all sentient beings are ineffable, and the hopes of sentient beings are ineffable. Those karmic retributions of sentient beings are ineffable, and knowing the desires of sentient beings is ineffable. Knowing the nature of sentient beings is ineffable, and distinguishing sentient beings is ineffable. The time when Bodhisattvas manifest is ineffable, and the places where they appear are ineffable. Bodhisattvas follow the path of skillful means, ineffable, and those who appear are ineffable. The Bodhisattvas' supreme wisdom is ineffable, and those skillful means are ineffable. The teachings that Bodhisattvas speak are ineffable, and all times of transformation are ineffable. Thus, Bodhisattvas accomplish great compassion, benefiting all the worlds. The forms that Bodhisattvas manifest are ineffable, and their travels through the Buddha-ksetras are ineffable.
可說， 菩薩智慧甚明凈， 睹十方佛不可說， 所問正法不可說， 諸佛應答不可說， 應現色像不可說， 遊行諸方不可說， 往詣佛所不可說， 示現自在不可說。 以不可說諸色像， 詣不可說如來所， 以不可說供養具， 供不可說諸如來， 不可稱說清凈寶， 不可稱說眾寶華， 不可稱說妙華鬘， 供不可說諸最勝。 彼深信心不可說， 清凈解脫不可說， 正直希望不可說， 恭敬供養一切佛。 成就施心不可說， 過去施心不可說， 修行佈施不可說， 內外悉施不可說， 禁戒清凈不可說， 信心清凈不可說， 讚歎最勝不可說， 生妙法愛不可說， 具足諸忍不可說， 深解無生不可說， 成就寂滅不可說， 住寂滅地不可說， 具足精進不可說， 過去妙心不可說， 不退轉心不可說， 忍辱之心不可說， 一切禪藏不可說， 觀察諸法不可說， 寂靜定意不可說， 了知諸禪不可說， 波羅蜜慧不可說， 成就三昧不可說， 決定解法不可說， 究竟諸佛不可說， 菩薩行門不可說， 具足諸愿不可說， 智慧境界不可說， 清凈法門不可說， 彼諸法力不可說， 清凈住法不
【現代漢語翻譯】 現代漢語譯本 可以說，菩薩的智慧非常明凈，能見到十方世界無數的佛，所詢問的正法是無法用言語表達的，諸佛的回答也是無法用言語表達的，所顯現的形象是無法用言語表達的，所有方向是無法用言語表達的，前往佛所在之處是無法用言語表達的，所展現的自在神通是無法用言語表達的。 用無法言說的各種形象，前往無法言說的如來（Tathagata）之處，用無法言說的供養品，供養無法言說的諸位如來，用無法稱說的清凈寶物，無法稱說的各種寶花，無法稱說的美妙花鬘，供養無法言說的諸位最勝者。 他們深厚的信心是無法言說的，清凈的解脫是無法言說的，正直的希望是無法言說的，恭敬供養一切佛是無法言說的。 成就佈施之心是無法言說的，過去的佈施之心是無法言說的，修行佈施是無法言說的，內外一切都佈施是無法言說的，持戒清凈是無法言說的，信心清凈是無法言說的，讚歎最殊勝者是無法言說的，生起對妙法的愛是無法言說的。 具足各種忍辱是無法言說的，深刻理解無生之理是無法言說的，成就寂滅是無法言說的，安住于寂滅之地是無法言說的，具足精進是無法言說的，過去的妙心是無法言說的，不退轉之心是無法言說的，忍辱之心是無法言說的。 一切禪定之藏是無法言說的，觀察諸法是無法言說的，寂靜的禪定之意是無法言說的，了知各種禪定是無法言說的，般若波羅蜜（Prajnaparamita）的智慧是無法言說的，成就三昧（Samadhi）是無法言說的，決定理解佛法是無法言說的，究竟諸佛是無法言說的。 菩薩的修行法門是無法言說的，具足各種願望是無法言說的，智慧的境界是無法言說的，清凈的法門是無法言說的，那些諸法的力量是無法言說的，清凈安住于佛法是無法言說的。
【English Translation】 English version It can be said that the wisdom of a Bodhisattva is extremely clear and pure, able to see the countless Buddhas in the ten directions. The Dharma (teachings) they inquire about is inexpressible, the Buddhas' answers are inexpressible, the forms they manifest are inexpressible, all directions are inexpressible, going to where the Buddhas are is inexpressible, and the self-mastery they demonstrate is inexpressible. With inexpressible forms, they go to the inexpressible Tathagatas (Buddhas), with inexpressible offerings, they make offerings to the inexpressible Tathagatas, with inexpressible pure treasures, inexpressible various precious flowers, and inexpressible beautiful garlands, they make offerings to the inexpressible most excellent ones. Their deep faith is inexpressible, their pure liberation is inexpressible, their upright hope is inexpressible, and their respectful offerings to all Buddhas are inexpressible. Achieving the mind of giving is inexpressible, the past mind of giving is inexpressible, practicing giving is inexpressible, giving everything inside and out is inexpressible, keeping precepts purely is inexpressible, purity of faith is inexpressible, praising the most excellent ones is inexpressible, and generating love for the wonderful Dharma is inexpressible. Being endowed with all kinds of patience is inexpressible, deeply understanding the principle of non-birth is inexpressible, achieving Nirvana is inexpressible, dwelling in the place of Nirvana is inexpressible, being endowed with diligence is inexpressible, the past wonderful mind is inexpressible, the non-retrogressing mind is inexpressible, and the mind of patience is inexpressible. All the treasures of meditation are inexpressible, observing all dharmas is inexpressible, the quiet intention of meditation is inexpressible, understanding all meditations is inexpressible, the wisdom of Prajnaparamita (perfection of wisdom) is inexpressible, achieving Samadhi (meditative absorption) is inexpressible, decisively understanding the Dharma is inexpressible, and the ultimate Buddhas are inexpressible. The Bodhisattva's path of practice is inexpressible, being endowed with all kinds of vows is inexpressible, the realm of wisdom is inexpressible, the pure Dharma gate is inexpressible, the power of those dharmas is inexpressible, and dwelling purely in the Dharma is inexpressible.
可說， 菩薩正念不可說， 彼諸法界不可說， 修行智慧不可說， 善學智慧不可說， 彼智慧身不可說， 住持智慧不可說， 彼凈法輪不可說， 彼法智慧不可說， 彼妙法雲不可說， 彼妙法雨不可說， 彼諸神力不可說， 解方便法不可說。 彼悉能于唸唸中， 解深法界不可說， 成就回向不可說， 于唸唸中遍遊行， 諸佛剎海不可說， 所詣諸佛不可說， 分別佛剎不可說， 種種莊嚴不可說， 莊嚴清凈不可說， 微妙凈色不可說， 種種雜色不可說， 眾莊嚴具不可說， 清凈佛剎不可說， 垢穢佛剎不可說， 深入眾生不可說， 眾生諸界不可說， 彼諸業報不可說， 眾生所行不可說， 種種諸根不可說， 眾生虛妄不可說， 眾生諸性不可說， 眾生欲樂不可說， 眾生威儀不可說， 眾生煩惱不可說， 眾生清凈不可說， 調伏眾生不可說。 菩薩神力不可說， 所變化身不可說， 隨順諸行不可說， 度脫眾生不可說， 示現自在不可說， 放大光明不可說， 光明妙色不可說， 令眾生凈不可說。 彼於一一毛端中， 放光明網不可說， 光明網色不可說， 普照佛剎不
【現代漢語翻譯】 現代漢語譯本 可以說，菩薩的正念是不可言說的，那些諸法界（一切事物存在的領域）是不可言說的，修行的智慧是不可言說的，善於學習的智慧是不可言說的，那智慧之身是不可言說的，住持的智慧是不可言說的，那清凈的法輪（佛法的教義）是不可言說的，那法之智慧是不可言說的，那微妙的法雲（比喻佛法如雲覆蓋一切）是不可言說的，那微妙的法雨（比喻佛法滋潤眾生）是不可言說的，那些神通力量是不可言說的，理解方便法門是不可言說的。 他們能夠在每一個念頭中，理解深奧的法界是不可言說的，成就回向（將功德迴向給眾生）是不可言說的，在每一個念頭中遍及一切，諸佛的剎海（佛所教化的世界）是不可言說的，所到達的諸佛是不可言說的，分別佛剎是不可言說的，種種莊嚴是不可言說的，莊嚴清凈是不可言說的，微妙的清凈色彩是不可言說的，種種雜色是不可言說的，各種莊嚴的器具是不可言說的，清凈的佛剎是不可言說的，污穢的佛剎是不可言說的，深入眾生是不可言說的，眾生的各種界限是不可言說的，那些業報是不可言說的，眾生所做的事情是不可言說的，種種根器是不可言說的，眾生的虛妄是不可言說的，眾生的各種本性是不可言說的，眾生的慾望和喜好是不可言說的，眾生的威儀是不可言說的，眾生的煩惱是不可言說的，眾生的清凈是不可言說的，調伏眾生是不可言說的。 菩薩的神力是不可言說的，所變化的身形是不可言說的，隨順各種行為是不可言說的，度脫眾生是不可言說的，示現自在是不可言說的，放出大光明是不可言說的，光明的微妙色彩是不可言說的，令眾生清凈是不可言說的。 他們在每一個毛孔中，放出光明網是不可言說的，光明網的色彩是不可言說的，普遍照耀佛剎是不可言說的。
【English Translation】 English version It can be said that the Bodhisattva's (a being who is on the path to Buddhahood) right mindfulness is inexpressible, those realms of all dharmas (the fundamental elements of existence) are inexpressible, the wisdom of practice is inexpressible, the wisdom of skillful learning is inexpressible, that wisdom body is inexpressible, the wisdom of upholding is inexpressible, that pure Dharma wheel (the teachings of the Buddha) is inexpressible, that wisdom of Dharma is inexpressible, that subtle Dharma cloud (a metaphor for the Dharma covering all) is inexpressible, that subtle Dharma rain (a metaphor for the Dharma nourishing all beings) is inexpressible, those divine powers are inexpressible, understanding expedient means is inexpressible. They are able to understand the profound Dharma realm in every thought, which is inexpressible, accomplishing the dedication of merit (transferring merit to all beings) is inexpressible, pervading all in every thought, the oceans of Buddha lands (worlds where Buddhas teach) are inexpressible, the Buddhas they reach are inexpressible, distinguishing Buddha lands is inexpressible, all kinds of adornments are inexpressible, the purity of adornments is inexpressible, the subtle pure colors are inexpressible, all kinds of mixed colors are inexpressible, all kinds of adornment tools are inexpressible, pure Buddha lands are inexpressible, impure Buddha lands are inexpressible, deeply entering into sentient beings is inexpressible, the various realms of sentient beings are inexpressible, those karmic retributions are inexpressible, the actions of sentient beings are inexpressible, all kinds of faculties are inexpressible, the delusions of sentient beings are inexpressible, the various natures of sentient beings are inexpressible, the desires and pleasures of sentient beings are inexpressible, the dignified conduct of sentient beings is inexpressible, the afflictions of sentient beings are inexpressible, the purity of sentient beings is inexpressible, taming sentient beings is inexpressible. The Bodhisattva's divine powers are inexpressible, the transformed bodies are inexpressible, following all kinds of practices is inexpressible, liberating sentient beings is inexpressible, manifesting freedom is inexpressible, emitting great light is inexpressible, the subtle colors of the light are inexpressible, making sentient beings pure is inexpressible. From each and every pore, they emit nets of light, which are inexpressible, the colors of the nets of light are inexpressible, universally illuminating Buddha lands is inexpressible.
可說， 勇猛精進不可說， 成就無畏不可說， 寂靜三昧不可說， 調伏世間不可說， 清凈身業不可說， 清凈口業不可說， 意業無量不可說， 清凈勝行不可說， 成就智寶不可說， 深入法界不可說， 諸陀羅尼不可說， 菩薩善學不可說， 音聲清凈不可說， 智慧知音不可說， 真實正念不可說， 持眾生語不可說， 菩薩所行不可說， 正覺清凈不可說， 離眾恐怖不可說， 調伏世間不可說。 不可稱說真佛子， 彼清凈行不可說， 讚歎佛子不可說， 欲究竟盡不可說。 不可稱說諸導師， 讚歎菩薩不可說， 彼諸菩薩不可說， 清凈功德不可說， 彼諸分齊不可說， 隨彼所住不可說， 隨住智慧不可說， 不可說劫不能說， 樂見諸佛不可說， 長養智慧不可說， 永度正法不可說， 離礙正法不可說， 正觀三世不可說， 三世智慧不可說， 彼所稱量不可說， 出生智慧不可說， 菩薩勝行不可說， 種種所愿不可說， 清凈所愿不可說， 具足菩提不可說， 諸佛菩提不可說， 彼起智慧不可說， 分別真實不可說， 知一切法不可說， 清凈佛剎不可說， 所行諸力不
【現代漢語翻譯】 現代漢語譯本 可以說， 勇猛精進（指修行時勇猛不懈怠）不可說，成就無畏（指內心無所畏懼）不可說， 寂靜三昧（指進入禪定時的寂靜狀態）不可說，調伏世間（指通過修行來調伏世間煩惱）不可說， 清凈身業（指身體行為的清凈）不可說，清凈口業（指言語的清凈）不可說， 意業無量（指意念的無量無邊）不可說，清凈勝行（指殊勝的修行）不可說， 成就智寶（指獲得智慧的珍寶）不可說，深入法界（指深入瞭解佛法的境界）不可說， 諸陀羅尼（指總持一切善法的咒語）不可說，菩薩善學（指菩薩善於學習佛法）不可說， 音聲清凈（指聲音的清凈）不可說，智慧知音（指智慧能夠理解佛法）不可說， 真實正念（指真實的正確念頭）不可說，持眾生語（指理解眾生的語言）不可說， 菩薩所行（指菩薩的修行行為）不可說，正覺清凈（指證得正覺的清凈）不可說， 離眾恐怖（指遠離一切恐懼）不可說，調伏世間（指調伏世間煩惱）不可說。 不可稱說真佛子（指真正的佛弟子） ，彼清凈行（指他們清凈的修行）不可說， 讚歎佛子（指讚美佛弟子）不可說，欲究竟盡（指想要徹底瞭解）不可說。 不可稱說諸導師（指諸佛菩薩） ，讚歎菩薩（指讚美菩薩）不可說， 彼諸菩薩（指那些菩薩）不可說，清凈功德（指清凈的功德）不可說， 彼諸分齊（指他們的境界）不可說，隨彼所住（指他們所居住的地方）不可說， 隨住智慧（指他們所擁有的智慧）不可說，不可說劫（指無法用劫來計算）不能說， 樂見諸佛（指樂於見到諸佛）不可說，長養智慧（指增長智慧）不可說， 永度正法（指永遠度過正法）不可說，離礙正法（指沒有障礙的正法）不可說， 正觀三世（指正確觀察過去、現在、未來）不可說，三世智慧（指過去、現在、未來的智慧）不可說， 彼所稱量（指他們所能衡量的）不可說，出生智慧（指產生智慧）不可說， 菩薩勝行（指菩薩殊勝的修行）不可說，種種所愿（指各種願望）不可說， 清凈所愿（指清凈的願望）不可說，具足菩提（指具足菩提）不可說， 諸佛菩提（指諸佛的菩提）不可說，彼起智慧（指他們所產生的智慧）不可說， 分別真實（指分別真實）不可說，知一切法（指了解一切法）不可說， 清凈佛剎（指清凈的佛國）不可說，所行諸力（指所修行的各種力量）不可說
【English Translation】 English version It can be said, The vigorous diligence (referring to the tireless effort in practice) is inexpressible, the achievement of fearlessness (referring to the inner fearlessness) is inexpressible, The serene samadhi (referring to the state of tranquility in meditation) is inexpressible, the taming of the world (referring to taming worldly afflictions through practice) is inexpressible, The purity of bodily actions (referring to the purity of physical behavior) is inexpressible, the purity of verbal actions (referring to the purity of speech) is inexpressible, The immeasurable mental actions (referring to the boundless thoughts) are inexpressible, the pure superior practices (referring to the excellent practices) are inexpressible, The achievement of the treasure of wisdom (referring to obtaining the treasure of wisdom) is inexpressible, the deep understanding of the Dharma realm (referring to deeply understanding the realm of Buddhist teachings) is inexpressible, All Dharanis (referring to mantras that encompass all good dharmas) are inexpressible, the Bodhisattva's good learning (referring to the Bodhisattva's skill in learning the Dharma) is inexpressible, The purity of sound (referring to the purity of voice) is inexpressible, the wisdom that understands the sound (referring to wisdom that can understand the Dharma) is inexpressible, The true right mindfulness (referring to true and correct thoughts) is inexpressible, the holding of sentient beings' languages (referring to understanding the languages of sentient beings) is inexpressible, The practices of Bodhisattvas (referring to the practices of Bodhisattvas) are inexpressible, the purity of perfect enlightenment (referring to the purity of attaining perfect enlightenment) is inexpressible, The departure from all fears (referring to being free from all fears) is inexpressible, the taming of the world (referring to taming worldly afflictions) is inexpressible. The true disciples of the Buddha are inexpressible, their pure practices (referring to their pure practices) are inexpressible, The praise of the Buddha's disciples (referring to praising the Buddha's disciples) is inexpressible, the desire to completely understand (referring to wanting to thoroughly understand) is inexpressible. The guides are inexpressible (referring to all Buddhas and Bodhisattvas), the praise of Bodhisattvas (referring to praising Bodhisattvas) is inexpressible, Those Bodhisattvas (referring to those Bodhisattvas) are inexpressible, their pure merits (referring to pure merits) are inexpressible, Their realms (referring to their states of being) are inexpressible, where they dwell (referring to where they reside) is inexpressible, The wisdom they possess (referring to the wisdom they possess) is inexpressible, incalculable kalpas (referring to time that cannot be measured by kalpas) cannot express it, The joy of seeing all Buddhas (referring to the joy of seeing all Buddhas) is inexpressible, the nurturing of wisdom (referring to the growth of wisdom) is inexpressible, The eternal crossing of the true Dharma (referring to eternally passing through the true Dharma) is inexpressible, the unobstructed true Dharma (referring to the true Dharma without obstacles) is inexpressible, The correct observation of the three times (referring to correctly observing the past, present, and future) is inexpressible, the wisdom of the three times (referring to the wisdom of the past, present, and future) is inexpressible, What they can measure (referring to what they can measure) is inexpressible, the arising of wisdom (referring to the generation of wisdom) is inexpressible, The superior practices of Bodhisattvas (referring to the superior practices of Bodhisattvas) are inexpressible, all kinds of wishes (referring to various wishes) are inexpressible, The pure wishes (referring to pure wishes) are inexpressible, the fulfillment of Bodhi (referring to the fulfillment of Bodhi) is inexpressible, The Bodhi of all Buddhas (referring to the Bodhi of all Buddhas) is inexpressible, the wisdom they generate (referring to the wisdom they generate) is inexpressible, The distinguishing of truth (referring to distinguishing truth) is inexpressible, the knowing of all dharmas (referring to understanding all dharmas) is inexpressible, The pure Buddha lands (referring to pure Buddha lands) are inexpressible, all the powers they practice (referring to all the powers they cultivate) are inexpressible
可說， 彼所修習不可說， 一念開悟不可說， 廣說正法不可說， 諸佛自在不可說， 踴躍歡喜不可說， 示現世間不可說， 轉妙法輪不可說， 離眾怖畏不可說， 所說正法不可說， 度脫眾生不可說。 不可稱說一切劫， 讚歎菩薩諸功德， 彼諸大劫猶可盡， 讚歎功德不可盡。 不可稱說諸如來， 各有無量清凈根， 不可說劫常讚歎， 如來功德猶不盡。 一切十方諸眾生， 皆悉一時成正覺， 彼諸正覺一一有， 不可稱說凈妙身， 彼凈妙身一一有， 不可稱說如來頭， 彼如來頭一一有， 不可稱說廣長舌， 彼廣長舌一一出， 無量清凈妙音聲， 以彼一一妙音聲， 不可說劫讚歎佛， 不可稱說一切劫， 宣揚讚歎佛功德， 不可說劫猶可盡， 嘆佛功德無窮盡。 若於一小微塵中， 有諸佛剎不可說， 于彼一一佛剎中， 各有賢首不可說， 賢首如來世界中， 復有佛剎不可說。 一切法界無有餘， 其中所有諸微塵， 于彼一一微塵中， 佛剎成敗不可說， 于彼一一微塵中， 安置佛剎不可說， 復置剎海不可說， 分別方類不可說， 于彼一一佛剎中， 不可稱說諸
【現代漢語翻譯】 現代漢語譯本 可以說， 他們所修習的功德不可說，一念開悟的境界不可說， 廣為宣說正法不可說，諸佛的自在神通不可說， 踴躍歡喜的心情不可說，在世間示現種種化身不可說， 轉動微妙法輪（佛法的教義）不可說，使眾生遠離各種怖畏不可說， 所宣說的正法不可說，度脫眾生的功德不可說。 用一切劫（極長的時間）都無法稱說，讚歎菩薩的各種功德， 那些大劫或許還有窮盡的時候，但讚歎菩薩的功德卻永遠無法窮盡。 無法稱說諸如來（佛的稱號），他們各自具有無量清凈的根器， 即使在不可說的時間裡不斷讚歎，如來的功德仍然無法窮盡。 一切十方世界的眾生，都同時成就正覺（佛的覺悟）， 那些成就正覺的佛，每一位都具有不可稱說的清凈微妙之身， 他們清凈微妙之身，每一位都具有不可稱說的如來頭， 那些如來頭，每一位都具有不可稱說的廣長舌， 那些廣長舌，每一條都能發出無量清凈的微妙音聲， 用那每一道微妙的音聲，在不可說的時間裡讚歎佛， 用不可稱說的一切劫，宣揚讚歎佛的功德， 不可說的時間或許還有窮盡的時候，但讚歎佛的功德卻永遠無窮盡。 如果在一粒微小的塵埃中，有不可說的佛剎（佛的國土）， 在那每一個佛剎中，都有不可說的賢首（菩薩名號）， 在賢首如來的世界中，又有不可說的佛剎。 一切法界（宇宙）沒有遺漏，其中所有的微塵， 在那每一粒微塵中，佛剎的成住壞空不可說， 在那每一粒微塵中，安置的佛剎不可說， 又安置的佛剎海不可說，分別的方位種類不可說， 在那每一個佛剎中，不可稱說的諸佛
【English Translation】 English version It can be said, Their cultivated practices are inexpressible, the enlightenment in a single thought is inexpressible, Extensively expounding the Dharma is inexpressible, the Buddhas' self-mastery is inexpressible, The joy of leaping with delight is inexpressible, manifesting in the world is inexpressible, Turning the wondrous Dharma wheel (the teachings of Buddhism) is inexpressible, freeing beings from all fears is inexpressible, The Dharma that is spoken is inexpressible, the merit of liberating beings is inexpressible. All kalpas (extremely long periods of time) cannot be used to describe, praising the various merits of Bodhisattvas, Those great kalpas may have an end, but praising the merits of Bodhisattvas will never end. The Tathagatas (title of Buddha) cannot be described, each of them possesses immeasurable pure roots, Even if constantly praised for inexpressible periods of time, the merits of the Tathagatas still cannot be exhausted. All sentient beings in the ten directions, all simultaneously attain perfect enlightenment (Buddha's enlightenment), Those who attain perfect enlightenment, each one has an inexpressible pure and wondrous body, Each of their pure and wondrous bodies has an inexpressible Tathagata head, Each of those Tathagata heads has an inexpressible broad and long tongue, Each of those broad and long tongues can emit immeasurable pure and wondrous sounds, With each of those wondrous sounds, the Buddha is praised for inexpressible periods of time, Using all inexpressible kalpas, proclaiming and praising the merits of the Buddha, Inexpressible periods of time may have an end, but praising the merits of the Buddha is endless. If in one tiny dust mote, there are inexpressible Buddha-lands (Buddha's realms), In each of those Buddha-lands, there are inexpressible 'Worthy Leaders' (name of Bodhisattva), In the world of the 'Worthy Leader' Tathagata, there are again inexpressible Buddha-lands. The entire Dharma realm (universe) is without omission, all the dust motes within it, In each of those dust motes, the formation, existence, destruction, and emptiness of Buddha-lands are inexpressible, In each of those dust motes, the placement of Buddha-lands is inexpressible, And the placement of Buddha-land oceans is inexpressible, the differentiation of directions and types is inexpressible, In each of those Buddha-lands, the inexpressible Buddhas
如來， 彼諸如來所壽命， 不可稱說諸大劫。 諸佛所行不可說， 微妙正法不可說， 威神道力不可說， 離障礙智不可說， 微妙智慧不可說， 境界甚深不可說， 十力功德不可說， 佛覺菩提不可說， 清凈深入不可說， 清凈法界不可說， 彼智慧藏不可說， 分別功德不可說。 菩薩究竟正隨順， 具足迴向不可說， 分別無量諸迴向， 迴向一切諸導師。 不可稱說諸大劫， 一心正受諸三昧， 于不可說諸佛所， 所行清凈不可說。 得不可說無礙心， 悉遍遊行十方界， 所修行業不可說， 神力應現不可說， 分別佛剎不可說， 諸佛現前不可說， 勇猛精進不可說， 究竟智慧不可說， 未曾離於一坐處， 而能遍游十方界。 不可稱說諸大劫， 遍游十方諸佛剎， 智慧方便不可說， 如實智慧不可說， 轉凈智慧不可說， 唸唸示現不可說， 于諸一一語言中， 解佛智慧不可說。 或於一時覺菩提， 或種種時覺菩提， 入諸毛端不可說， 入諸微細不可說， 殊特勝性不可說， 見諸如來不可說， 一一方便不可說， 隨順善入諸佛性。 諸佛剎性不可說， 悉能隨順入
【現代漢語翻譯】 現代漢語譯本 如來（Tathagata）， 那些如來（Tathagata）的壽命，是不可稱說的大劫（kalpa）。 諸佛所行的道是不可說的，微妙的正法是不可說的， 威神道力是不可說的，離障礙的智慧是不可說的， 微妙的智慧是不可說的，境界的深邃是不可說的， 十力（dasabala）的功德是不可說的，佛覺悟的菩提（bodhi）是不可說的， 清凈的深入是不可說的，清凈的法界（dharmadhatu）是不可說的， 那智慧的寶藏是不可說的，分別的功德是不可說的。 菩薩（bodhisattva）究竟的正確隨順，具足的迴向（parinama）是不可說的， 分別無量的迴向，迴向給一切的導師（nayaka）。 不可稱說的大劫，一心正受諸三昧（samadhi）， 在不可說的諸佛（Buddha）之處，所行的清凈是不可說的。 得到不可說的無礙心，悉遍十方世界， 所修的行業是不可說的，神力應現是不可說的， 分別佛剎（Buddha-ksetra）是不可說的，諸佛現前是不可說的， 勇猛精進是不可說的，究竟的智慧是不可說的， 未曾離開一個座位，而能遍游十方世界。 不可稱說的大劫，遍游十方諸佛剎， 智慧方便是不可說的，如實的智慧是不可說的， 轉凈的智慧是不可說的，唸唸示現是不可說的， 在每一個語言中，理解佛的智慧是不可說的。 或者在同一時間覺悟菩提，或者在種種時間覺悟菩提， 進入諸毛端是不可說的，進入諸微細是不可說的， 殊特的勝性是不可說的，見到諸如來是不可說的， 每一個方便是不可說的，隨順善入諸佛性。 諸佛剎的自性是不可說的，悉能隨順進入。
【English Translation】 English version Tathagata, The life spans of those Tathagatas are inexpressible great kalpas. The paths walked by the Buddhas are inexpressible, the subtle Dharma is inexpressible, The majestic spiritual power is inexpressible, the wisdom free from obstacles is inexpressible, The subtle wisdom is inexpressible, the profundity of the realm is inexpressible, The merits of the ten powers (dasabala) are inexpressible, the Buddha's enlightenment (bodhi) is inexpressible, The purity of deep penetration is inexpressible, the pure dharmadhatu is inexpressible, That treasury of wisdom is inexpressible, the differentiated merits are inexpressible. The ultimate correct conformity of the bodhisattva, the complete dedication (parinama) is inexpressible, Differentiating immeasurable dedications, dedicating to all the guides (nayaka). Inexpressible great kalpas, with one mind rightly receiving all samadhis, In the presence of inexpressible Buddhas, the purity of their conduct is inexpressible. Attaining an inexpressible unobstructed mind, completely pervading the ten directions, The practices cultivated are inexpressible, the manifestation of spiritual power is inexpressible, Differentiating Buddha-ksetras is inexpressible, the Buddhas appearing before one is inexpressible, Courageous diligence is inexpressible, ultimate wisdom is inexpressible, Without ever leaving one's seat, one can travel throughout the ten directions. Inexpressible great kalpas, traveling throughout the Buddha-ksetras of the ten directions, The wisdom of skillful means is inexpressible, the wisdom of reality is inexpressible, The wisdom of pure transformation is inexpressible, the manifestation in every thought is inexpressible, In each and every language, understanding the Buddha's wisdom is inexpressible. Either attaining enlightenment at the same time, or attaining enlightenment at various times, Entering the tips of hairs is inexpressible, entering the subtle is inexpressible, The extraordinary superior nature is inexpressible, seeing the Tathagatas is inexpressible, Each and every skillful means is inexpressible, conforming well to enter the Buddha-nature. The nature of the Buddha-ksetras is inexpressible, being able to conform and enter.
菩提， 不壞法界不可說， 佛眾生剎不可說， 三世所攝不可說， 菩薩究竟不可說。」◎
大方廣佛華嚴經◎壽命品第二十六
爾時，心王菩薩摩訶薩告諸菩薩言：「佛子！如此娑婆世界釋迦牟尼佛剎一劫，于安樂世界阿彌陀佛剎為一日一夜；安樂世界一劫，于聖服幢世界金剛佛剎為一日一夜；聖服幢世界一劫，于不退轉音聲輪世界善樂光明清凈開敷佛剎為一日一夜；不退轉音聲輪世界一劫，于離垢世界法幢佛剎為一日一夜；離垢世界一劫，于善燈世界師子佛剎為一日一夜；善燈世界一劫，于善光明世界盧舍那藏佛剎為一日一夜；善光明世界一劫，于超出世界法光明清凈開敷蓮華佛剎為一日一夜；超出世界一劫，于莊嚴慧世界一切明光明佛剎為一日一夜；莊嚴慧世界一劫，于鏡光明世界覺月佛剎為一日一夜。佛子！如是次第，乃至百萬阿僧祇世界，最後世界一劫，于勝蓮華世界賢首佛剎為一日一夜，普賢菩薩等諸大菩薩充滿其中。」
大方廣佛華嚴經菩薩住處品第二十七
爾時，心王菩薩摩訶薩復告諸菩薩言：「佛子！東方有菩薩住處，名仙人起山，過去諸菩薩常于中住；彼現有菩薩，名金剛勝，于其中止，有三百菩薩眷屬，常為說法。南方有菩薩住處，名勝樓閣山，過去諸菩
【現代漢語翻譯】 現代漢語譯本 菩提（bodhi，覺悟）， 不壞的法界（dharmadhatu，宇宙的真實本質）不可說，佛、眾生、剎土（buddha, sentient beings, buddha-field）不可說， 三世（過去、現在、未來）所攝的不可說，菩薩的究竟境界不可說。
《大方廣佛華嚴經》（Mahāvaipulya Buddhāvataṃsaka Sūtra）·壽命品第二十六
這時，心王菩薩摩訶薩（Cittarāja Bodhisattva Mahāsattva）告訴諸位菩薩說：『佛子們！如此娑婆世界（Sahā world）釋迦牟尼佛（Śākyamuni Buddha）的剎土一劫，在安樂世界（Sukhavati world）阿彌陀佛（Amitābha Buddha）的剎土為一日一夜；安樂世界一劫，在聖服幢世界金剛佛（Vajra Buddha）的剎土為一日一夜；聖服幢世界一劫，在不退轉音聲輪世界善樂光明清凈開敷佛（Supratiṣṭhita-ghoṣa-cakra-loka-Subhadra-prabhā-viśuddha-vikiraṇa Buddha）的剎土為一日一夜；不退轉音聲輪世界一劫，在離垢世界法幢佛（Vimalaloka-Dharma-dhvaja Buddha）的剎土為一日一夜；離垢世界一劫，在善燈世界師子佛（Sudīpa-loka-Siṃha Buddha）的剎土為一日一夜；善燈世界一劫，在善光明世界盧舍那藏佛（Suprabha-loka-Vairocana-garbha Buddha）的剎土為一日一夜；善光明世界一劫，在超出世界法光明清凈開敷蓮華佛（Uttīrṇa-loka-Dharma-prabhā-viśuddha-vikiraṇa-padma Buddha）的剎土為一日一夜；超出世界一劫，在莊嚴慧世界一切明光明佛（Vyuha-mati-loka-Sarva-prabhā-pradīpa Buddha）的剎土為一日一夜；莊嚴慧世界一劫，在鏡光明世界覺月佛（Ādarśa-prabha-loka-Bodhi-candra Buddha）的剎土為一日一夜。佛子們！如此次第，乃至百萬阿僧祇（asaṃkhya，無數）世界，最後世界一劫，在勝蓮華世界賢首佛（Uttama-padma-loka-Bhadraśiras Buddha）的剎土為一日一夜，普賢菩薩（Samantabhadra Bodhisattva）等諸大菩薩充滿其中。』
《大方廣佛華嚴經》·菩薩住處品第二十七
這時，心王菩薩摩訶薩又告訴諸位菩薩說：『佛子們！東方有菩薩的住處，名叫仙人起山（Ṛṣi-utthāna-parvata），過去諸位菩薩常在那裡居住；那裡現在有位菩薩，名叫金剛勝（Vajra-jaya），在那裡止住，有三百位菩薩眷屬，常常為他們說法。南方有菩薩的住處，名叫勝樓閣山（Uttama-harmya-parvata），過去諸位菩薩常在那裡居住；那裡現在有位菩薩，名叫法慧（Dharma-mati），在那裡止住，有五百位菩薩眷屬，常常為他們說法。
【English Translation】 English version Bodhi (enlightenment), The indestructible dharmadhatu (the true nature of the universe) is inexpressible, the Buddhas, sentient beings, and buddha-fields are inexpressible, What is encompassed by the three times (past, present, and future) is inexpressible, the ultimate state of a Bodhisattva is inexpressible.
The Mahāvaipulya Buddhāvataṃsaka Sūtra, Chapter 26: The Duration of Life
At that time, the Bodhisattva Mahāsattva Cittarāja addressed the Bodhisattvas, saying: 'Buddha-sons! One kalpa (eon) in the Śākyamuni Buddha's buddha-field of this Sahā world is one day and night in the Amitābha Buddha's buddha-field of the Sukhavati world; one kalpa in the Sukhavati world is one day and night in the Vajra Buddha's buddha-field of the Supratiṣṭhita-dhvaja world; one kalpa in the Supratiṣṭhita-dhvaja world is one day and night in the Subhadra-prabhā-viśuddha-vikiraṇa Buddha's buddha-field of the Supratiṣṭhita-ghoṣa-cakra world; one kalpa in the Supratiṣṭhita-ghoṣa-cakra world is one day and night in the Dharma-dhvaja Buddha's buddha-field of the Vimalaloka world; one kalpa in the Vimalaloka world is one day and night in the Siṃha Buddha's buddha-field of the Sudīpa world; one kalpa in the Sudīpa world is one day and night in the Vairocana-garbha Buddha's buddha-field of the Suprabha world; one kalpa in the Suprabha world is one day and night in the Dharma-prabhā-viśuddha-vikiraṇa-padma Buddha's buddha-field of the Uttīrṇa world; one kalpa in the Uttīrṇa world is one day and night in the Sarva-prabhā-pradīpa Buddha's buddha-field of the Vyuha-mati world; one kalpa in the Vyuha-mati world is one day and night in the Bodhi-candra Buddha's buddha-field of the Ādarśa-prabha world. Buddha-sons! In this order, up to a million asaṃkhya (countless) worlds, one kalpa in the last world is one day and night in the Bhadraśiras Buddha's buddha-field of the Uttama-padma world, which is filled with great Bodhisattvas such as Samantabhadra Bodhisattva.'
The Mahāvaipulya Buddhāvataṃsaka Sūtra, Chapter 27: The Abodes of Bodhisattvas
At that time, the Bodhisattva Mahāsattva Cittarāja again addressed the Bodhisattvas, saying: 'Buddha-sons! In the east, there is an abode of Bodhisattvas called Ṛṣi-utthāna-parvata, where Bodhisattvas of the past often resided; there is now a Bodhisattva named Vajra-jaya residing there, with three hundred Bodhisattva attendants, who are constantly taught the Dharma. In the south, there is an abode of Bodhisattvas called Uttama-harmya-parvata, where Bodhisattvas of the past often resided; there is now a Bodhisattva named Dharma-mati residing there, with five hundred Bodhisattva attendants, who are constantly taught the Dharma.'
薩常于中住；彼現有菩薩，名法慧，有五百菩薩眷屬，常為說法。西方有菩薩住處，名金剛焰山，過去諸菩薩常于中住；彼現有菩薩，名無畏師子行，有三百菩薩眷屬，常為說法。北方有菩薩住處，名香聚山，過去諸菩薩常于中住；彼現有菩薩，名香象，有三千菩薩眷屬，常為說法。東北方有菩薩住處，名清涼山，過去諸菩薩常于中住；彼現有菩薩，名文殊師利，有一萬菩薩眷屬，常為說法。東南方有菩薩住處，名枝堅固，過去諸菩薩常于中住；彼現有菩薩，名天冠，有一千菩薩眷屬，常為說法。西南方有菩薩住處，名樹提光明山，過去諸菩薩常于中住；彼現有菩薩，名賢首，有三千菩薩眷屬，常為說法。西北方有菩薩住處，名香風山，過去諸菩薩常于中住；彼現有菩薩，名香光明，有五千菩薩眷屬，常為說法。四大海中有菩薩住處，名枳怛，過去諸菩薩常于中住；彼現有菩薩，名曇無竭，有萬二千菩薩眷屬，常為說法。海中有菩薩住處，名功德莊嚴窟，過去諸菩薩常于中住。毗舍離城南有菩薩住處，名善住，過去諸菩薩常于中住。巴連弗邑有菩薩住處，名金燈僧伽藍，過去諸菩薩常于中住。摩瑜羅國有菩薩住處，名長養功德，過去諸菩薩常于中住。拘陳那耶國有菩薩住處，名法座，過去諸菩薩常于中住。清凈彼岸國
【現代漢語翻譯】 現代漢語譯本 薩（Sa）常住於此；那裡現在有一位菩薩，名為法慧（Dharma-mati），有五百位菩薩眷屬，經常為他們說法。 西方有一處菩薩居住的地方，名為金剛焰山（Vajrajvalana），過去的菩薩們常住於此；那裡現在有一位菩薩，名為無畏師子行（Abhaya-simha-vikrama），有三百位菩薩眷屬，經常為他們說法。 北方有一處菩薩居住的地方，名為香聚山（Gandha-kuta），過去的菩薩們常住於此；那裡現在有一位菩薩，名為香象（Gandha-hastin），有三千位菩薩眷屬，經常為他們說法。 東北方有一處菩薩居住的地方，名為清涼山（Sitavana），過去的菩薩們常住於此；那裡現在有一位菩薩，名為文殊師利（Manjusri），有一萬位菩薩眷屬，經常為他們說法。 東南方有一處菩薩居住的地方，名為枝堅固（Sakha-dridha），過去的菩薩們常住於此；那裡現在有一位菩薩，名為天冠（Deva-mukuta），有一千位菩薩眷屬，經常為他們說法。 西南方有一處菩薩居住的地方，名為樹提光明山（Bodhi-prabha），過去的菩薩們常住於此；那裡現在有一位菩薩，名為賢首（Bhadra-sri），有三千位菩薩眷屬，經常為他們說法。 西北方有一處菩薩居住的地方，名為香風山（Gandha-vayu），過去的菩薩們常住於此；那裡現在有一位菩薩，名為香光明（Gandha-prabha），有五千位菩薩眷屬，經常為他們說法。 四大海中有一處菩薩居住的地方，名為枳怛（Jita），過去的菩薩們常住於此；那裡現在有一位菩薩，名為曇無竭（Dharmaksaya），有一萬二千位菩薩眷屬，經常為他們說法。 海中有一處菩薩居住的地方，名為功德莊嚴窟（Guna-vyuha-guha），過去的菩薩們常住於此。 毗舍離城（Vaisali）南有一處菩薩居住的地方，名為善住（Supratisthita），過去的菩薩們常住於此。 巴連弗邑（Pataliputra）有一處菩薩居住的地方，名為金燈僧伽藍（Kanaka-dipa-sangharama），過去的菩薩們常住於此。 摩瑜羅國（Mayura）有一處菩薩居住的地方，名為長養功德（Pushta-guna），過去的菩薩們常住於此。 拘陳那耶國（Kucanagara）有一處菩薩居住的地方，名為法座（Dharma-asana），過去的菩薩們常住於此。 清凈彼岸國（Suddha-para-tira）
【English Translation】 English version Sa (a place name) often dwells in this place; there is currently a Bodhisattva named Dharma-mati (Wisdom of Dharma), with five hundred Bodhisattva followers, who constantly preach the Dharma. In the west, there is a place where Bodhisattvas reside, named Vajrajvalana (Diamond Flame Mountain), where past Bodhisattvas often dwelled; there is currently a Bodhisattva named Abhaya-simha-vikrama (Fearless Lion's Gait), with three hundred Bodhisattva followers, who constantly preach the Dharma. In the north, there is a place where Bodhisattvas reside, named Gandha-kuta (Fragrant Peak Mountain), where past Bodhisattvas often dwelled; there is currently a Bodhisattva named Gandha-hastin (Fragrant Elephant), with three thousand Bodhisattva followers, who constantly preach the Dharma. In the northeast, there is a place where Bodhisattvas reside, named Sitavana (Cool Forest Mountain), where past Bodhisattvas often dwelled; there is currently a Bodhisattva named Manjusri (Gentle Glory), with ten thousand Bodhisattva followers, who constantly preach the Dharma. In the southeast, there is a place where Bodhisattvas reside, named Sakha-dridha (Firm Branch), where past Bodhisattvas often dwelled; there is currently a Bodhisattva named Deva-mukuta (Crown of Gods), with one thousand Bodhisattva followers, who constantly preach the Dharma. In the southwest, there is a place where Bodhisattvas reside, named Bodhi-prabha (Enlightenment Light Mountain), where past Bodhisattvas often dwelled; there is currently a Bodhisattva named Bhadra-sri (Auspicious Glory), with three thousand Bodhisattva followers, who constantly preach the Dharma. In the northwest, there is a place where Bodhisattvas reside, named Gandha-vayu (Fragrant Wind Mountain), where past Bodhisattvas often dwelled; there is currently a Bodhisattva named Gandha-prabha (Fragrant Light), with five thousand Bodhisattva followers, who constantly preach the Dharma. In the four great oceans, there is a place where Bodhisattvas reside, named Jita (Conquered), where past Bodhisattvas often dwelled; there is currently a Bodhisattva named Dharmaksaya (End of Dharma), with twelve thousand Bodhisattva followers, who constantly preach the Dharma. In the ocean, there is a place where Bodhisattvas reside, named Guna-vyuha-guha (Cave of Merit Adornment), where past Bodhisattvas often dwelled. South of the city of Vaisali (Wide and Spacious), there is a place where Bodhisattvas reside, named Supratisthita (Well Established), where past Bodhisattvas often dwelled. In Pataliputra (City of Patali Flowers), there is a place where Bodhisattvas reside, named Kanaka-dipa-sangharama (Golden Lamp Monastery), where past Bodhisattvas often dwelled. In the country of Mayura (Peacock), there is a place where Bodhisattvas reside, named Pushta-guna (Nourishing Merit), where past Bodhisattvas often dwelled. In the country of Kucanagara (City of Kuca), there is a place where Bodhisattvas reside, named Dharma-asana (Seat of Dharma), where past Bodhisattvas often dwelled. The Pure Shore Country (Suddha-para-tira)
有菩薩住處，名牟真鄰陀功德，過去諸菩薩常于中住。風地內有菩薩住處，名無礙龍王所造，過去諸菩薩常于中住。甘菩國有菩薩住處，名最上慈，過去諸菩薩常于中住。真旦國土有菩薩住處，名那羅延山，過去諸菩薩常于中住。邊夷國土有菩薩住處，名牛頭山，過去諸菩薩常于中住。罽賓國土有菩薩住處，名郁提尸山，過去諸菩薩常于中住。難提拔檀那城有菩薩住處，名梯羅浮訶，過去諸菩薩常于中住。庵浮梨摩國有菩薩住處，名正治邪曲，過去諸菩薩常于中住。乾陀羅國有菩薩住處，名寂靜窟，過去諸菩薩常于中住。」◎
大方廣佛華嚴經卷第二十九 大正藏第 09 冊 No. 0278 大方廣佛華嚴經
大方廣佛華嚴經卷第三十
東晉天竺三藏佛馱跋陀羅譯◎
佛不思議法品第二十八之一
爾時，諸菩薩大會中，有諸菩薩作如是念：「諸佛剎土不可思議，諸佛凈愿不可思議，諸佛種姓不可思議，諸佛出世不可思議，諸佛法身不可思議，諸佛音聲不可思議，諸佛智慧不可思議，諸佛神力自在不可思議，諸佛無礙住不可思議，諸佛解脫不可思議。」
爾時，世尊知諸菩薩心之所念，即與青蓮華菩薩：佛神力、佛智、佛辯、佛功德、佛無畏充滿其身，究竟一切諸佛法界
【現代漢語翻譯】 現代漢語譯本 有菩薩居住的地方，名為牟真鄰陀功德（Muzhenlituo Gongde），過去的菩薩們常常住在這裡。在風地內有菩薩居住的地方，名為無礙龍王所造，過去的菩薩們常常住在這裡。在甘菩國有菩薩居住的地方，名為最上慈，過去的菩薩們常常住在這裡。在真旦國土有菩薩居住的地方，名為那羅延山（Naluoyan Shan），過去的菩薩們常常住在這裡。在邊夷國土有菩薩居住的地方，名為牛頭山，過去的菩薩們常常住在這裡。在罽賓國土有菩薩居住的地方，名為郁提尸山（Yudishi Shan），過去的菩薩們常常住在這裡。在難提拔檀那城有菩薩居住的地方，名為梯羅浮訶（Tilofuhe），過去的菩薩們常常住在這裡。在庵浮梨摩國有菩薩居住的地方，名為正治邪曲，過去的菩薩們常常住在這裡。在乾陀羅國有菩薩居住的地方，名為寂靜窟，過去的菩薩們常常住在這裡。
《大方廣佛華嚴經》卷第二十九 大正藏第 09 冊 No. 0278 《大方廣佛華嚴經》
《大方廣佛華嚴經》卷第三十
東晉天竺三藏佛馱跋陀羅譯
佛不思議法品第二十八之一
那時，在菩薩大會中，有菩薩們這樣想：『諸佛的剎土不可思議，諸佛的清凈願力不可思議，諸佛的種姓不可思議，諸佛的出現於世不可思議，諸佛的法身不可思議，諸佛的聲音不可思議，諸佛的智慧不可思議，諸佛的神力自在不可思議，諸佛的無礙住處不可思議，諸佛的解脫不可思議。』
那時，世尊知道菩薩們心中的想法，就以佛的神力、佛的智慧、佛的辯才、佛的功德、佛的無畏充滿青蓮華菩薩的身體，使其究竟一切諸佛的法界。
【English Translation】 English version There are Bodhisattva dwelling places, named Muzhenlituo Gongde (Merit of Muzhenlituo), where past Bodhisattvas often resided. Within the Wind Land, there is a Bodhisattva dwelling place, named 'Created by the Unobstructed Dragon King,' where past Bodhisattvas often resided. In the Kampo country, there is a Bodhisattva dwelling place, named 'Supreme Compassion,' where past Bodhisattvas often resided. In the Zhendan country, there is a Bodhisattva dwelling place, named Naluoyan Shan (Narayana Mountain), where past Bodhisattvas often resided. In the Bianyi country, there is a Bodhisattva dwelling place, named Niutou Shan (Ox-Head Mountain), where past Bodhisattvas often resided. In the Jibin country, there is a Bodhisattva dwelling place, named Yudishi Shan (Uddisha Mountain), where past Bodhisattvas often resided. In the Nandibatanna city, there is a Bodhisattva dwelling place, named Tilofuhe, where past Bodhisattvas often resided. In the Anfulima country, there is a Bodhisattva dwelling place, named 'Correcting the Wrong,' where past Bodhisattvas often resided. In the Gandhara country, there is a Bodhisattva dwelling place, named 'Quiet Cave,' where past Bodhisattvas often resided.
The Great Extensive Buddha Flower Adornment Sutra, Scroll 29 Taisho Tripitaka Volume 09, No. 0278, The Great Extensive Buddha Flower Adornment Sutra
The Great Extensive Buddha Flower Adornment Sutra, Scroll 30
Translated by Tripitaka Master Buddhabhadra of Eastern Jin from India
Chapter 28, Part 1: The Inconceivable Dharma of the Buddha
At that time, in the assembly of Bodhisattvas, some Bodhisattvas had this thought: 'The Buddha lands are inconceivable, the pure vows of the Buddhas are inconceivable, the lineages of the Buddhas are inconceivable, the appearance of the Buddhas in the world is inconceivable, the Dharma bodies of the Buddhas are inconceivable, the voices of the Buddhas are inconceivable, the wisdom of the Buddhas is inconceivable, the supernatural powers and freedom of the Buddhas are inconceivable, the unobstructed abodes of the Buddhas are inconceivable, and the liberations of the Buddhas are inconceivable.'
At that time, the World Honored One, knowing the thoughts in the minds of the Bodhisattvas, immediately filled the body of the Blue Lotus Flower Bodhisattva with the Buddha's supernatural power, the Buddha's wisdom, the Buddha's eloquence, the Buddha's merits, and the Buddha's fearlessness, enabling him to fully realize all the Dharma realms of the Buddhas.
與佛神力境界無障礙行，分別一切如來種性與不可數諸佛方便。
爾時，青蓮華菩薩摩訶薩即入甚深無礙法界一切無礙法修菩薩行，成就普賢菩薩所愿，隨順一切佛以大莊嚴而自莊嚴，大悲普觀一切眾生，欲令清凈；於一念中出生如來無量大智，成就如來無盡智門，成就一切諸陀羅尼諸辯光明普照一切。
爾時，青蓮華菩薩承佛神力，告蓮華藏菩薩言：「佛子！諸佛有無量無數清凈妙住，諸佛安住無量自在，諸佛於一切事未曾失時，一切諸佛悉皆平等轉凈法輪，諸佛四辯說無窮盡，一切佛法不可思議，一切諸佛清凈音聲無所不至，一切諸佛悉能分別無量法界，一切諸佛光明普照，一切諸佛所說皆入甚深法界。
「佛子！一切諸佛有十種法界無量無邊。何等為十？一切諸佛色身清凈無量無邊，超出世間；一切諸佛無礙眼無量無邊，清凈平等覺一切法；一切諸佛無礙耳無量無邊，分別一切眾生音聲；一切諸佛鼻入無量無邊，清凈究竟，一切佛自在到于彼岸；一切諸佛廣長舌相無量無邊，出妙音聲普聞法界；一切諸佛身業無量無邊，隨應眾生現如來身；一切諸佛意業無量無邊，三世無礙，法身清凈不可破壞；一切諸佛無礙解脫法門無量無邊，示現無盡神力自在；一切諸佛於一切世界莊嚴佛剎無量無邊，以
【現代漢語翻譯】 現代漢語譯本 與佛的神通力量境界無障礙地執行，能夠分辨一切如來的種性和不可計數諸佛的方便法門。
當時，青蓮華菩薩摩訶薩（Mahasattva，偉大的菩薩）即刻進入甚深無礙的法界，修習一切無礙的法門，實踐菩薩的修行，成就普賢菩薩（Samantabhadra）的願望，順應一切佛陀，以大莊嚴來莊嚴自身，以大悲心普遍觀察一切眾生，希望令他們清凈；在一念之間，生出如來無量的大智慧，成就如來無盡的智慧之門，成就一切陀羅尼（Dharani，總持）和辯才光明，普遍照耀一切。
當時，青蓮華菩薩承蒙佛的神力，告訴蓮華藏菩薩（Padmagarbha）說：『佛子！諸佛有無量無數清凈的妙住，諸佛安住于無量的自在之中，諸佛在一切事情上從未錯過時機，一切諸佛都平等地轉動清凈的法輪，諸佛的四種辯才說法無窮無盡，一切佛法不可思議，一切諸佛清凈的聲音無所不至，一切諸佛都能分辨無量的法界，一切諸佛的光明普遍照耀，一切諸佛所說的都進入甚深的法界。』
『佛子！一切諸佛有十種法界，無量無邊。是哪十種呢？一切諸佛的色身清凈無量無邊，超出世間；一切諸佛的無礙眼無量無邊，清凈平等地覺知一切法；一切諸佛的無礙耳無量無邊，分辨一切眾生的聲音；一切諸佛的鼻入無量無邊，清凈究竟，一切佛自在地到達彼岸；一切諸佛的廣長舌相無量無邊，發出美妙的聲音普遍傳遍法界；一切諸佛的身業無量無邊，隨應眾生顯現如來之身；一切諸佛的意業無量無邊，三世無礙，法身清凈不可破壞；一切諸佛的無礙解脫法門無量無邊，示現無盡的神通自在；一切諸佛在一切世界莊嚴佛剎無量無邊，以』
【English Translation】 English version Acting without obstruction in the realm of the Buddha's divine power, they can distinguish all the Tathagata's (如來, Thus Come One) lineages and the expedient means of countless Buddhas.
At that time, the Bodhisattva Mahasattva (菩薩摩訶薩, great being) Qinglianhua (青蓮華, Blue Lotus) immediately entered the profound and unobstructed Dharma realm, practicing all unobstructed Dharmas, cultivating the Bodhisattva path, fulfilling the vows of Samantabhadra (普賢菩薩, Universal Worthy) Bodhisattva, conforming to all Buddhas, adorning himself with great adornments, and with great compassion observing all sentient beings, desiring to purify them; in a sin